THE BIBLE OF KARATE

Bubishi
♦
THE BIBLE OF KARATE
Bubishi
♦
Translated with commentary by
PATRICK McCARTHY

TUTTLE PUBLISHING
Boston • Rutland, Vermont • Tokyo
Disclaimer: Please note that the publisher and author(s) of this instructional book are NOT
RESPONSIBLE in any manner whatsoever for any injury that may result from practicing the
techniques and/or following the instructions given within. Martial Arts training can be dangerous—
both to you and to others—if not practiced safely. If you’re in doubt as to how to proceed or whether
your practice is safe, consult with a trained martial arts teacher before beginning. Since the physical
activities described herein may be too strenuous in nature for

First published in 1995 by Tuttle Publishing, an imprint of Periplus Editions (HK) Ltd., with editorial
offices at 364 Innovation Drive, North Clarendon, VT 05759 U.S.A.

Copyright © 1995 Patrick McCarthy

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ISBN: 978-1-4629-1640-5 (ebook)

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 ♦ Table of Contents ♦
Acknowledgments

Foreword by Li Yiduan
by Richard Kim
by Nagamine Shoshin
by Ohtsuka Tadahiko
by Konishi Takehiro
by Kinjo Hiroshi
by Hokama Tetsuhiro

Introduction

Part One: History and Philosophy

e Impact of the Bubishi on Modern Karate-do

Possible Origins of the Bubishi in China
e Two Bubishi
Transmission of the Bubishi
e History of Karate-do
eories on the Development of Karate before the Twentieth Century
Indigenous and Japanese In uences Prior to the Fourteenth Century
Chinese In uences on the Development of Karate-do
e Pechin in Okinawan Society
e Satsuma Invasion
History of Karate-do from the Meiji Era
 Ryukyu Kempo Karate-jutsu
Japanization of Karate
e Dai Nippon Butokukai
e Kara of Karate-do
Okinawan Dynasties

Articles on History and Philosophy

1. Origins of White Crane Gongfu
2. Master Wang Reveals His Secrets
3. Advice on Correct Etiquette
4. Philosophy
5. Master Wang’s Observations on Monk Fist Boxing
26. e Guardian Deity Jiu Tian Feng Huo Yuan San Tian Dou

Part Two: Chinese Medicine and Herbal Pharmacology

Meridian Channels in Chinese Medicine

Examples of Herbal Medicine
Effects of Herbal Medicine

Articles on Chinese Medicine and Herbal Pharmacology

10. Prescriptions and Medicinal Poems
11. Twelve-Hour eory Recuperative Herbal Prescriptions
12. A Physician’s Treatment for Twelve-Hour Injuries
18. Four Incurable Diseases
19. Effective “Twelve-Hour Herbal” Prescriptions to Improve Blood
Circulation for Shichen-Related Injuries
22. Twelve-Hour Green Herbal Remedies
23. Crystal Statue Diagram
25. Shaolin Herbal Medicine and Injuries Diagram
 30. Valuable Ointment for Treating Weapon Wounds and Chronic Head
Pain
31. Ointments, Medicines, and Pills

Part ree: e Vital Points

e Bronze Man Statue

e Forbidden Vital Points
Vital Point Analysis
e irty-Six Vital Points
e Secrets of Wudang Boxing

Articles on Vital Points

8. Discussions on Seizing and Striking Veins and Tendons Using the
Hard Fist Method
9. Twelve-Hour Vital Points Revealed
17. Seven Restricted Locations
21. Delayed Death Touch Twelve-Hour Diagrams
24. Bronze Man Statue

Part Four: Fighting Techniques

Strategy and Technique in the Bubishi

Gongfu Quan
Qin Na
Capsule History of Fujian Gongfu Styles
Jumping Crane (Zonghe Quan)
Whooping Crane (Minghe Quan)
Sleeping Crane (Suhe Quan)
Feeding Crane (Shihe Quan)
 Flying Crane (Feihe Quan)
Monk Fist (Luohan Quan)

Articles on Fighting Techniques

6. Four Quan of Monk Fist Boxing
7. Nepai Quan
13. e Eight Precepts of Quanfa
14. e Principles of Ancient Law
15. Maxims of Sun Zi
16. Grappling and Escapes
20. Six Ji Hands of the Shaolin Style
27. Zheng’s Twenty-Four Iron Hand Applications and White Monkey
Style
28. Eighteen Scholars White Crane Fist and Black Tiger Style Fiy-Four
Step Quan
29. e Forty-Eight Self-Defense Diagrams
32. Shaolin Hand and Foot, Muscle and Bone Training Postures

Conclusion

Bibliography

List of Chinese and Japanese Terms

Index
In this text I have opted to use the pinyin romanization system for all Chinese words. As such, kung fu
is gongfu, ch’i is qi, ch’uan fa is quan fa, etc. I have also elected to refer to the Chinese unarmed civil
ghting traditions using the popular Cantonese term gongfu rather than quan fa, wushu, or kuoshu.
Although gongfu is a general term meaning “hard work” or a “work out” that does not speci cally
refer to the unarmed civil ghting traditions, I felt its common use justi ed my using it in this text.
 ♦ Acknowledgments ♦
e voluminous nature of my research has brought me into contact with
virtually hundreds of people over the years. I would especially like to
acknowledge the following people: In America, I would like to thank my
teacher Richard Kim, Hanshi of the Dai Nippon Butokukai. rough Mr.
Kim’s continued efforts, patience, and perseverance, I ultimately came to
perceive that which lies beyond the physical boundaries of karate-do.
Furthermore, my thanks go out to Hunter (Chip) Armstrong of the
International Hoplology Society for his assistance during the early stages of
this research. anks also to Ms. Gigi Oh and Marian Castinado at Budo
Dojo magazine, Michael DeMarco at the Journal of Asian Martial Arts,
Wayne Muromoto at Furyu magazine, and Michael De Pasquale Jr. of
Karate International magazine for publicizing my research.
In Taiwan, I am deeply grateful to Liu Songshan Shifu for sharing his
“family treasure” with me the Shaolin Bronze Man Book (Shaolin Tong Ren
Bu).
In China, I am very grateful to U Yiduan from the Fuzhou Wushu
Association who, at my request, was able to gather several herb experts and
gongfu masters to study and help translate the Bubishi. Resolving many of
the grammatical errors in the Bubishi, Mr. Li’s immeasurable contributions
and support continue to be of enormous bene t to my research. I would also
like to thank Colin Whitehead for supplying a copy of e Secrets of
Wudang Boxing. I am also indebted to Xie Wenliang, White Crane gongfu
master and great-grandson of Ryuru Ko, for sharing so much of his
knowledge with me.
In Japan, I am grateful to the following: Konishi Takehiro Sensei of the
Ryobukai, who provided me with an original copy of Mabuni Kenwa’s
Bubishi; Ohtsuka Tadahiko Shihan, author of the Japanese translation of the
Bubishi and a myriad of other related research projects, whose extensive
analysis and deep knowledge of the Bubishi have had a profound effect upon
my understanding of this obscure treatise; my friends, Fred Mende, John
Wong, and Mitchell Ninomiya for their continuous support; Dr. Iokibei
Tsutomu, an expert in the Chinese healing arts of acupuncture, herbal
medicines, and qigong, who helped me decipher the mysteries surrounding
the internal organs, their corresponding meridian channels, and vital points;
and Alexander Kask for fundamentally revising and editing this
presentation of the text.
In Okinawa, I am indebted to: Hokama Tetsuhiro Shihan, master of
both Goju-ryu karate-do and kobu-jutsu and the curator of Okinawa’s only
museum dedicated to the preservation and promotion of its native civil
ghting heritage, for his many contributions and support; Nagamine
Shoshin Soke and his son Takayoshi Sensei, of Matsubayashi-ryu karate-do,
for their considerable assistance; Professor Takara Kuraiyoshi, for his help
with my research; Richard Florence, who was responsible for more than just
protecting against my grammatical inadequacies and edited the early dras
of this text; and Tokashiki Iken, director of the Goju-ryu Tomari-te Karate-
do Kyokai, for his continuing assistance.
In Canada, my thanks go out to my colleague and friend, Ken Low Shifu,
president of the Canadian Chinese Kung Fu Association. Low Shifu helped
me translate some of the Bubishi’s most enigmatic Chinese ideograms.
In New Zealand, I would like to thank my friend and colleague John
Finlayson, who has assisted my research in many ways and created the index
for this book.
In Australia, I would like to express my appreciation to Carole Rogers
for granting permission to use the illustrations from her Acupuncture Point
Dynamics Manual and to John Halpin, president of the Australian Karate
Federation, for providing a copy of that text. I am also indebted to Kevin
Brennan of Australasian Fighting Arts for his assistance in publicizing my
research.
 In England, I would like to thank Harry Cook, Graham Noble, and Terry
O’Neill from Fighting Arts International magazine for their assistance in
publicizing my research.
I would also like to thank my lovely wife, Yuriko, without whose endless
patience, love, and support, this work would never have been made possible.
Finally, it is unfortunate that I am unable to appropriately extend my
personal gratitude to all the others who assisted with this research;
nonetheless, their assistance was very much appreciated, and I hope that this
publication may re ect favorably upon them.
 ♦ Foreword ♦

by Li Yiduan
Deputy Secretary General, All-China Athletic Federation, Fuzhou Branch
Vice Chairman, Fuzhou Martial Arts Association

With a breadth of unbelievable proportions and a history of unfathomable

depth, the cultural heritage of China had for centuries profoundly
in uenced those societies with which it once traded. Among those cultures
most affected by the “Middle Kingdom” was the Ryukyu archipelago, and in
particular, the people of Okinawa.
Based upon the remnants of an ancient grappling discipline cultivated in
Okinawa during the time of Tametomo (1139–70), and combined with the
principles of Chinese gongfu, which had been continuously introduced to
the Ryukyu archipelago from before recorded history, a number of
indigenous self-defense methods gradually developed. Affected by the
foreign cultures it once traded with, political reformation, and military
subjugation, Okinawa’s self-defense disciplines continued to be fostered in
an iron-clad ritual of secrecy up to and during the Meiji era (1868–1912).
With the period of secrecy over, aer Japan made the transition from
feudalism into democracy, Okinawa’s mainstream self-defense traditions
were brought together so that they could be modernized and publicly
introduced into the school system. As a result Ryukyu kempo toudi-jutsu (as
the Chinese and Okinawan self-defense traditions came to be called before
the advent of modem karate-do) took on both new characteristics and
direction.
Molded by in exible social ideologies and radically changed for group
instruction and the competitive phenomenon in the school system, the
original history, philosophy, and application of “karate-do” became
overshadowed by commercial exploitation, which resulted in the myriad of
eclectic interpretations we nd today.
In recognizing the immense value of tracing historical lineages and
establishing contact with original sources, foreign enthusiasts of karate-do
from all over the world are now appearing in Fuzhou to research, study, and
compare their art forms. Gaining new insights while discovering a deeper
understanding of Okinawa’s civil ghting traditions, karate-do’s history,
philosophy, and applications are only now being unraveled.
One such man who made the distant journey in order to bridge the gap
of obscurity is Mr. Patrick McCarthy. Although not the rst, and surely not
the last, his intense study and literary contributions are testimony to his
dedication toward gaining the deepest understanding of karate-do and its
nonutilitarian value. Hopefully, like those who have come before him, Mr.
McCarthy’s research will serve to bring students closer to nding that which
is not always seen by the naked eye. In doing so, enthusiasts may well come
to gain more than just a physical understanding of the discipline and its
heritage.
Having hosted him in Fuzhou and traveled with him to Shanghai and
the legendary Shaolin Temple, I have known Mr. McCarthy for many years
and I can say without reservation that it is a pleasure to write this letter of
introduction for his new edition. e Bubishi is an important cultural
discovery and one that highlights the signi cance of Fuzhou’s native ghting
traditions. I sincerely hope that others may feel equally impelled to make
similar journeys to experience the wonderful cultural heritage that has been
preserved in the ancient Chinese ghting traditions.
♦♦♦
 by Richard Kim
Hanshi, 9th Dan

From an early age, Patrick McCarthy has been a devout student of karate
and kobudo. Maturing under my direction, he acquired a creative approach
to learning, and came to realize the importance of balancing his physical
training with metaphysical exploration. Moreover, through the precepts of
karate-do, Mr. McCarthy has learned that empirical research and
introspection are absolute necessities for one to discover that which lies
beyond the immediate results of physical training.
Formerly one of Canada’s most prominent karate teachers, Patrick
McCarthy is second to none physically, which made him unparalleled in his
reign as a competitive champion. Relocating to Japan where he became my
personal representative, Patrick McCarthy’s star is now shining on a new
horizon. Of all the thousands of students that I have had over the years,
Patrick McCarthy is by far the most talented.
e extensive research that he has undertaken over the years while
studying the doctrines and history of karate-do makes him uniquely
quali ed to present this translation. Whatever he does, he does exceedingly
well, and this book is a testament to his dedication and understanding of
karate-do.
 I highly recommend this translation of the Bubishi and hope that it will
bene t those who seek the true essence of karate-do.
♦♦♦
 by Nagamine Shoshin
Hanshi, 10th Dan
World Shorin-ryu Karate-do Federation

Brought to Okinawa from Fuzhou long ago, the Bubishi is a secret Chinese
book about kempo (quanfa). Describing the intricacies of Shaolin Temple
Monk Fist Boxing and the principles of Fujian White Crane gongfu, the
Bubishi is a historically important document whose secrets, until only just
recently, have remained closely guarded by karate-do masters in Okinawa.
In addition to the copious amount of intriguing information contained
within the pages of this profound document, the Bubishi also reveals the
original application of orthodox kata and the moral precepts that govern
the behavior of those who understand these secrets. Disclosing the
principles of tuidi and kyusho-jutsu (art of attacking vulnerable points on
the human body), the reader will come to understand that which has been
kept secret for generations.
e Bubishi must be considered mandatory reading for all serious
enthusiasts of true karate-do and is therefore an essential addition to one’s
personal library, a work to be deeply studied by both teacher and student
alike. In so doing, the torch of true karate-do will continue to burn long into
the future, lighting the arduous path upon which others may follow.
 Responsible for the very rst English translation of this remarkable text
is a Canadian named Patrick McCarthy. A representative of the Kyoto
Butokukai, Mr. McCarthy is one of the very few foreign experts of martial
arts teaching karate-do here in Japan. A longtime resident of Japan and a
regular visitor to Okinawa, Mr. McCarthy’s karate research and literary
contributions are known worldwide. Having rst met him during the mid–
1980s, I have come to know Mr. McCarthy as both a friendly and
responsible person dedicated to the very principles upon which orthodox
karate-do rests.
It was a pleasure to have been of some assistance to Mr. McCarthy
during his lengthy research and meticulous analysis of the Bubishi, and I can
think of no one better suited to introduce this important work to the
Western world. As such, I am happy to write this introduction for Patrick
McCarthy, and I hope that his efforts meet with great success.
♦♦♦
 by Ohtsuka Tadahiko
Hanshi, 9th Dan
Gojukensha Karate-do Renmei

anks to my collaborations with Yang Mingshi, Shimizu Mie Sensei, and

Tokashiki Iken Sensei, I was able to research and publish, in Japanese, the
Bubishi, a document that has been handed down from master to disciple in
Okinawa for generations. Now, aer his own extensive research, Patrick
McCarthy has translated the Bubishi into English. anks to his efforts, one
of karate’s most important historical documents is now available to people in
English. In this edition, Mr. McCarthy introduces some very provocative
historical information, and has also taken the time to fully translate those
articles pertaining to herbal remedies, a feat that I was unable to accomplish
myself. I am delighted that this knowledge is being introduced as it is of
enormous value.
Originally brushed in classical Chinese, using the Fujian dialect, this
document was compiled more than two centuries ago. Passed down from
master to disciple, the tradition of copying it by hand has, unfortunately,
resulted in grammatical inaccuracies, making its analysis all the more
burdensome. As such, the impact of this knowledge will vary depending
entirely upon how it is assimilated.
 I know exactly how much research went into making this translation
possible, and I deeply respect Mr. McCarthy’s dedication. I sincerely hope
that many people will read and bene t from this publication.
♦♦♦
 by Konishi Takehiro
Hanshi, 9th Dan
Shindo Jinen-ryu Japan Karate-do Ryobukai

My father, Konishi Yasuhiro, was the only man to have ever learned from
Motobu Choki, Funakoshi Gichin, Mabuni Kenwa, and Miyagi Chojun, the
Okinawan masters who rst pioneered karate on Japan’s mainland during
the 1920s and 1930s. He also enjoyed a close friendship with these men and
was fortunate enough to receive a number of their original writings.
Lying dormant in my library, many of these original works have
remained untouched for more than a half century. However, Mr. Patrick
McCarthy, a Kyoshi of karate-do from the Dai Nippon Butokukai and a
leading martial historian with impeccable credentials, has visited my home
on many occasions to translate, analyze, and publish the unknown works of
these men.
While translating the 1934 Outline of Karate-do, a handwritten
manuscript le to my father by Miyagi Chojun, Mr. McCarthy also spent
considerable time cross-referencing his analysis of the Fujian Bubishi with
the original Okinawan version that was given to my father more than y
years ago by Mabuni Kenwa, who had himself copied it directly from Itosu
Anko’s version.
 I was delighted to have been able to be of some assistance to Mr.
McCarthy’s lengthy research. I am deeply impressed by his character and
commitment to those values upon which true karate-do rests. I know of no
one else who has dedicated as much time and effort to studying the Bubishi
as Patrick McCarthy and I hope that his thorough analysis and remarkable
translation are met with equal enthusiasm. Regarded as the bible of karate-
do, Mr. McCarthy’s English translation of the Bubishi must be considered
essential reading for every serious follower of karate-do.
♦♦♦
 by Kinjo Hiroshi
Hanshi, 9th Dan
Zen Nihon Karate-do Rengokai

e publication of the Bubishi by the Charles E. Tuttle Company is truly a

milestone in the history of modem karate-do. Culminating years of
meticulous research, this presentation by Mr. Patrick McCarthy, one of the
art’s foremost authorities, represents an immeasurable addition towards
understanding the magnitude of karate-do.
Mr. McCarthy was the very rst person to present an English translation
of this once-secret text. Even today, among the most experienced of karate
enthusiasts, the Bubishi and its priceless contents remain virtually
unknown.
With Mr. McCarthy’s hallmark research and publication of the Bubishi,
Western enthusiasts of karate-do the world over will nally be able to
evaluate the gravity of the Oriental self-defense phenomenon. Methodically
guiding its readers through the essential, but all too oen unknown,
requirements of learning the genuine art form, this text must be considered
mandatory reading by all enthusiasts of karate-do. e cultural heritage that
this ancient text represents also serves as a unique bridge connecting
Oriental thought to the Western mind.
 Mr. Patrick McCarthy is one of the very few budo historians who has
come to understand the true essence, history, and culture of karate-do. e
ground-breaking research of this remarkable man has made him a
trailblazer in the annals of modem karate-do. Like the Kurofune (black
ships) that rst introduced genuine Japanese culture to the outside world, so
too is Patrick McCarthy the “Black Ship” of karate-do. I look forward to Mr.
McCarthy’s next publication, his further undertakings, and continued
success.
♦♦♦
 by Hokama Tetsuhiro
Kyoshi, 8th Dan
International Karate-do Organization

As a colleague of Mr. Patrick McCarthy, I am delighted to be able to write

this letter of congratulations for his splendid translation of the very
perplexing and old document, the Bubishi.
ere are many theories surrounding the origins of this mysterious but
remarkable manual; however, all we can be really sure of is that the Bubishi
is a document describing some unique ghting traditions of China and its
associated principles. Consisting of thirty-two articles, the contents of the
Bubishi are oen quite difficult to understand. Until now there have been
several people, including myself, who have conducted separate studies into
various parts of the Bubishi but, because of its paradoxical nature, the
analysis as remained incomplete.
While resolving the mysteries contained within the Bubishi, Mr.
McCarthy has frequently visited both Okinawa and China. In addition to
spending much time with me at the Okinawa Prefectural Karate-do
Historical Material Museum, he vigorously researched a wide variety of
plausible sources that brought us both into contact with many of the most
respected authorities in karate-do and kobudo. Mr. McCarthy is well known
in Okinawa, and all those who know him can tell you that his penchant for
karate and kobudo is far beyond average. As a karateka, I am fascinated by
Mr. McCarthy’s physical prowess, scholarly pursuits, and friendly character.
He is one of Japan’s most senior-ranked foreign karate and kobudo teachers,
and his extensive research has afforded him an international reputation. Mr.
McCarthy’s analysis of the Bubishi is by far his best work yet, and I hope
that everyone will continue to support his ongoing efforts.
 ♦ Introduction ♦
e work before you is the product of over ten years’ research and travel.
e arduous journey of investigative research started in my former home in
Canada and extended to the outlying islands of the Ryukyu archipelago and
mainland Asia. It was a most rewarding venture that brought me in contact
with many of karate-do’s most eminent authorities, had me exploring the
antiquarian book shops in Tokyo’s Kanda and Jimbocho districts, allowed
me to establish a rst-name relationship with the staff at the National Diet
library, and even had me listening to the illuminating gossip in Okinawan
sake taverns. My exploration included pilgrimages to Taiwan, Shanghai, the
legendary Shaolin Temple, and China’s southern coastal city of Fuzhou.
It was my honor to introduce the original English translation of the
Bubishi to the Western world in 1987. ree years later, in 1990, aer
considerably more research, although still incomplete, I was able to present
an even more comprehensive rendering of this obscure document. is was
followed by another printing in 1992, due in large part to a growing interest
in what I was researching and revealing.
Since that time, the Bubishi has continued to spark international
curiosity and caused many supporters of the orthodox Okinawan ghting
traditions to reevaluate their understanding of karate-do. I believe that the
Bubishi has become a source of encouragement to the many enthusiasts who
otherwise would remain discouraged by the competitive phenomenon and
the aberration of commercial exploitation in the art. Looking to get beyond
ego-related distractions and transcend the immediate results of physical
training, the penetrating wisdom of the Bubishi provides an illuminating
alternative point of view as to what the true meaning of karate-do is.
Most importantly, however, the original Bubishi has prompted several
other researchers to embark upon independent analyses of their own, some
of which have resulted in the publication of complementary works.
Providing the entire karate community with an even broader understanding
of this profound document, their outstanding efforts are applauded, and
their valuable input a welcome contribution. Notwithstanding, the Bubishi
remains such a penetrating study that the depth of its wisdom has yet to be
fully measured or completely understood. As such, it is my most sincere
wish that this revised edition, the results of my latest research, might
subsequently serve to bring the reader that much closer to comprehending
the magni cent depth and meaning of this document.
Whereas in previous versions of the text I chose to present the articles in
numerical order, I have decided to organize them by subject matter in this
book. In this way I hope that the reader will be able to more easily study the
various subjects presented.
Any errors that may appear in this translation are mine alone. As such,
this translation must be seen as an exposition of my personal research, and
in that light, it must still be recognized as a continuing work. I sincerely
hope that you will be as fascinated with the Bubishi as I continue to be. e
Bubishi is like reading a translation of Musashi’s Book of Five Rings or Sun
Zi’s Art of War, the more it is read, the more one gets from it.

–PATRICK McCARTHY

Yokohama, Japan
 PART ONE

History and Philosophy

♦
e Bubishi is both a creator and a product of history. In this section, I will
examine the historical origins of this work and show its impact on history.
Perhaps we might better understand what the Bubishi represents by
breaking down the components of the word itself. e ideogram
pronounced bu means “military.” e ideogram bi means “to provide or
prepare.” e ideogram shi means “record.” Together, they mean “a manual
of military preparation.” In the context of karate, the Bubishi represents the
patriarchal source of knowledge, a fountain from which ows strength and
wisdom for those brave enough to embrace its spirit. Providing disciples
with the ancient masters’ secrets, the Bubishi has for generations preserved
the original precepts upon which the civil ghting traditions rest; teachings
now overshadowed by more base pursuits.
Disclosing the original means and methods of orthodox Chinese gongfu
(also known as quanfa or “ st way,” which the Japanese call kempo), the
Bubishi conclusively imparts both the utilitarian and nonutilitarian values of
the civil ghting traditions. In so doing, it reveals the magnitude of karate-
do, and identi es that which lies beyond the immediate results of physical
training. With one’s attention turned inward in this way, karate-do becomes
a conduit through which a deeper understanding of the self brings one that
much closer to realizing one’s position in life in general, and the world in
which one dwells.

e Impact of the Bubishi on Modern Karate-do

Although the Bubishi is a document peculiar to Monk Fist and White Crane
gongfu, it achieves an impact of more encompassing proportions. While its
exact date of publication and author remain a mystery, it is nevertheless a
valuable source of historical information that offers deep insights into
karate-do, its history, philosophy, and application. A number of the most
recognizable gures in modern karate-do have used it as a reference or
plagiarized from it.
A signi cant portion of Karate-do Kyohan by Funakoshi Gichin (1868–
1957) is taken directly form the Bubishi.1 Higashionna Kanryo (1853–1915)
revered it; and his principal disciple, Miyagi Chojun (1888–1953), selected
the name Goju-ryu from this text (see Article 13, no. 3, p. 160) to represent
his unique tradition and considered it “the bible” of the civil ghting arts.
e Bubishi was also used by Shimabukuro Tatsuo (1908–75) when he was
establishing his Isshin-ryu karate tradition. e Bubishi had such a
profound affect upon Yamaguchi “the Cat” Gogen (1909–89) that he
publicly referred to it as his “most treasured text.”

Mabuni Kenwa.

Mabuni Kenwa (1889–1952), was a karate genius and kobu-jutsu expert

who was responsible for bringing together karate-jutsu’s two main streams
when he created his Shito-ryu tradition more than half a century ago. In
1934 in the book Kobo Jizai Karate Kempo Seipai no Kenkyu, he wrote,
“Making a copy of a Chinese book on kempo that my venerated master,
Itosu Anko, had himself duplicated, I have used the Bubishi in my research
and secretly treasured it.” In that same year, Mabuni Sensei was the rst to
make the Bubishi public. By making the Bubishi available to the public,
Mabuni Kenwa introduced a legacy so profound that, even to this day, the
depth of its magnitude has yet to be fully measured or completely
understood.
e profound teachings of this document were no doubt gathered over a
period of many hundreds of years. So to begin I think it is important to
discuss the theories surrounding the origin of this work.

Possible Origins of the Bubishi in China

e Bubishi bears no author’s name, date, or place of publication. erefore,
accurate details surrounding its origin are unavailable. It is presumed that
the Bubishi was brought from Fuzhou to Okinawa sometime during the
mid- to late-nineteenth century, but, by whom remains unknown. ere are
several hypotheses surrounding the advent of the Bubishi in Okinawa.
Unfortunately, none can be corroborated. On the other hand, there is
testimony describing the experiences of some well-known Uchinanchu
(Okinawans) who traveled to the Middle Kingdom for the sole purpose of
studying the ghting traditions.
 Some insist that the Bubishi appeared in Okinawa by way of their
teacher’s teacher. Another theory suggests that the Bubishi surfaced
independently from within the Chinese settlement in the Kuninda district of
Naha. Yet another hypothesis maintains that the Bubishi is a collection of
knowledge compiled over many years by Uchinanchu who studied in China
and belonged to a secret fraternity. All of these assumptions seem perfectly
plausible. However, when subjected to critical evaluation and given the lack
of data presently available, these theories remain simply speculation.
It is possible that the exact reason for the Bubishi surfacing in Okinawa
may be lost to antiquity forever. However, rather than support or oppose
conjecture, it might be more tting to simply appreciate the efforts of those
adventurous stalwarts who sailed the turbulent waters between the two
cultures to cultivate and perpetuate these ancient traditions. e ancient
Chinese combative traditions cultivated by these Uchinanchu were the base
on which modem karate-do and kobu-jutsu were established.

e Two Bubishi
Actually, there are two Bubishi, both of Chinese origin and from Fuzhou.
One is a colossal treatise on the art of war, published in the Ming dynasty
(1366–1644); the other, believed to have been produced during the Qing
dynasty (1644–1911), is that which surfaced in Okinawa. In its native
Mandarin Chinese, the ideograms for Bubishi are read “Wu Bei Zhi,” but for
the sake of simplicity I shall refer to the text using its Japanese
pronunciation instead.

MAO YUANYI’S BUBISHI

is authoritative text on the art of war, not to be confused with Sun Zi’s
treatise, was published in 1621. e author, Mao Yuanyi, was a man of
considerable in uence well versed in military affairs, and was greatly
in uenced by his grandfather Mao Kun, who was vice-envoy to the Fujian
provincial court. Concerned about his government’s deteriorating military
condition, Mao felt impelled to remedy the situation. Spending more than
een years and researching over two thousand books, he compiled this
prodigious document, which consists of 240 chapters in ve parts and
ninety-one volumes; today a copy is stored safely within the venerable walls
of the Harvard University Library.
 Dealing with all military-related subjects, Mao’s Bubishi covers
everything from strategic warfare, to naval maneuvers and troop
deployment, to close-quarter armed and unarmed combat, and includes
maps, charts, illustrations, and diagrams. Chapters 1 through 18 concern
military decision-making; Chapters 19 through 51 concern tactics; Chapters
52 through 92 concern military training systems; Chapters 93 through 147
concern logistics; and Chapters 148 through 240 deal with military
occupations.
In one section there are various illustrations portraying hand-to-hand
combat with and without weapons. is part is believed to have been taken
from the eighteen-chapter document Jixiao Xinshu (Kiko Shinsho in
Japanese), published in 1561 by the great Chinese general, Qi Jiguan (1522–
87). ere are some similarities between Qi’s thirty-two empty-handed self-
defense illustrations and those that appear in the Okinawan Bubishi.
A classi ed document, it was available only to authorized military
personnel, government bureaucrats, and others on a need-to-know basis.
During the Qing dynasty, authorities banned it for fear of it falling into rebel
hands and being used for antigovemment activity.

OKINAWA’S BUBISHI

Okinawa’s Bubishi is an anthology of Chinese gongfu, its history,

philosophy, and application. Focusing on the White Crane style from
Yongchun village, Fujian Province, this compilation also addresses Shaolin
Monk Fist gongfu and reveals its relationship to Okinawa’s civil ghting
legacy of karate-do.
e contents of this anthology’s thirty-two articles include White Crane
gongfu history, moral philosophy, advice on etiquette, comparisons of styles,
defensive applications, herbal medicines, training mechanics, and Monk Fist
Boxing. is may suggest that the Okinawan Bubishi was composed of
several smaller books or portions of larger books. While some of this
anthology is relatively easy to understand, much of it is not. Written in
Classical Chinese, much of the Bubishi is, even at the best of times,
perplexing. Many of the terms for the methods date back to a time all but
forgotten. Other obstacles include Chinese ideograms that have been either
modi ed since its initial writing or are no longer in use.
In addition, in order to maintain the iron-clad ritual of secrecy within
the martial art schools of old China, techniques were oen described using
names that disguised their actual meaning. As such, only those advocates
actively pursuing the style were aware of the true meanings and applications
of the techniques. A practice once widespread in China, this tradition, for
the most part, was not handed down in Okinawa. Hence, these creative
names (e.g., Guardian Closes the Gate) made technical explanations difficult
to accurately decipher without knowing exactly what physical technique it
represented. Contrary to popular belief, the Bubishi is not a manuscript
easily understood by most Chinese or Japanese simply because they are able
to read the ideograms. For the same reasons mentioned in the preceding
paragraphs, most Chinese people, whether directly connected to the native
ghting arts or not, would have little or no idea what such abstract
descriptions mean. As for the Japanese, and Okinawans too, without the
corresponding furigana (phonetic characters) to help clarify the meanings
and usage of the Chinese ideograms, the essence of the Bubishi, like its
origins, remains unclear.
ere is also a surprisingly large portion of the text on the use of
Chinese herbs and other medicinal remedies, which provides provocative
insights into an aspect of training no longer fashionable in our day and age.
Exceedingly brief and hampered by grammatical errors (resulting from
being hand copied down through the ages), Articles 10, 11, 12, 19, 22, 30,
and 31 prescribe various concoctions in a way that supposes the reader
already understands the principles of herbal medicine. is has proven to be
the most difficult section to translate, however, aer years of arduous
research I am now able to present the rst unabridged direct translation of
these entries in any language. I should note that another writer attempted to
translate this section but in his haste gave up and rewrote it inserting
modern remedies not related to what was in the actual Bubishi.
 e Bubishi also includes a rather ambiguous explanation surrounding
an even more obscure technique called the “poison-hand” or the “delayed
death touch” (dian xue in Mandarin, dim mak in Cantonese). A science
understood by very few, mastering dian xue requires remarkable dedication
and may very well be the reason the Bubishi has remained such an obscure
document for so long in spite of efforts to publicize it. ese articles in the
Bubishi do not describe how to render a potentially violent attacker
unconscious with carefully pinpointed blows nor do these articles explain
what to do if attacked. Rather, they systematically describe how to
extinguish human life in very speci c terms, by seizing, pressing, squeezing,
or traumatizing speci c vital points. ese articles are presented here in
their entirety.
At rst I had some reservations about presenting this information as I
was concerned that it could be misused. However, today, there are a number
of books and video tapes on the market that describe the theories and
applications of this science. us anyone interested in the principles of
cavity strikes, artery attacks, blood- ow theory, and the death touch, can
study the material that is presently available. I trust that this knowledge will
not be misused and that those individuals who undertake the time-
consuming process of learning this art will be scrupulous and not
experiment on unsuspecting victims or use it in anything other than a life-
and-death struggle.
Although the exact details surrounding the origin of the Bubishi remain
unclear, it is nevertheless a valuable historic treasure. Remaining
unanswered, the questions surrounding its advent in Okinawa are not
altogether beyond our reach. It is entirely possible to calculate, with some
degree of certainty, that which we do not know by more closely analyzing
that which we do know.
For example, if, in addition to the historical details previously presented,
we were to more closely examine the surviving testimony surrounding
karate’s early pioneers, we might discover who were most responsible for
cultivating China’s civil ghting traditions in Okinawa. Even if we are unable
to accurately determine the actual source from which the Bubishi
materialized, we are at least able to identify the main characters associated
with Okinawa’s civil ghting traditions. In so doing, we will have isolated the
range of analysis through which future study may bring even more profound
and enlightening discoveries.
However, those historical discoveries will not come easily. It is the
opinion of this writer that much of what was originally brought to Okinawa
from the Middle Kingdom either no longer exists, or, like so much of the
gongfu in China, has been radically changed. In addition to the many major
styles of southern gongfu that have affected Okinawa’s ghting traditions,
who is to say how many minor schools have come and gone without a trace.
It is virtually impossible to trace the evolution of these styles and schools.
On behalf of the Fuzhou Wushu Association’s many eminent members, Li
Yiduan maintains that an incalculable number of schools and styles
(sometimes practiced by as few as a single family or even one person) have
either vanished, been exported to a neighboring province, or have been
consumed by other styles over the generations. With that in mind, I would
now like to conclude my preliminary analysis by exploring the plausible
sources from which the Bubishi may have surfaced in Okinawa.
 Liu Songshan.

Transmission of the Bubishi

In the following section, I will discuss the various theories explaining how
the Bubishi arrived in Okinawa, the personal histories of the masters who
may have brought it, and the impact each had on the development of
Okinawan karate-do.
In his 1983 book Hakutsuru Mon: Shokutsuru Ken (White Crane Gate:
Feeding Crane Style), Master Liu Yinshan wrote that the Shaolin Temple was
a sanctuary for resistance ghters during the early Qing dynasty. Seeking to
eradicate any pocket of anti-Qing activity, government soldiers burned the
monastery down in 1674. Among the monks who ed the monastery in
Henan Province was Fang Zhonggong (also known as Fang Huishi), a
master of Eighteen Monk Fist Boxing.
ere are several accounts of Fang Zhonggong’s subsequent travels and
activities aer his arrival later in Fujian. Notwithstanding, most reports
describe him as the father of Fang Qiniang, the girl who grew up in
Yongchun village, Fujian, and developed White Crane Boxing. If this history
is reliable, then the development of Yongchun White Crane gongfu would
seem to be somewhere around the early eighteenth century. As we will soon
see, a short life history of both Fang and his daughter appear in the Article 1
of the Bubishi (see p. 62). As with Five Ancestors gongfu, Monk, Dragon,
and Tiger Fist Boxing, Fang’s eclectic method has obviously had a profound
affect upon the growth and direction of other native boxing styles in and
around Fuzhou. Incidentally, many of these gongfu styles are believed to
have been later introduced to and cultivated in Okinawa. Miyagi Chojun, a
direct disciple of Higashionna Kanryo (1853–1917), told us in his 1934
Outline of Karate-do that “a style” of gongfu was brought from Fuzhou to
Okinawa in 1828 and served as the source for Goju-ryu karate kempo. Aer
reading Liu Songshan’s copy of the Shaolin Bronze Man Book2 and
interviewing Xie Wenliang, the great-grandson of Ryuru Ko,3 the famous
gongfu master, I believe that this theory is worthy of further exploration.
is then would seem to indicate that the Bubishi is a book handed down by
either Fang’s daughter, or disciples of her tradition.4
 Xie Wenliang (wearing a Japanese-style uniform) with the author at Tokashiki Iken’s dojo in Naha.

e second theory surrounds Okinawa’s oldest surviving testimony

regarding the philosophy of the civil ghting traditions. It refers to karate
using the Okinawan term di (however for the sake of simplicity I will use
the more commonly used Japanese term te in the text). Teijunsoku Uekata
(1663–1734), a scholar/statesman from Okinawa’s Nago district, wrote, “No
matter how you may excel in the art of te and scholastic endeavors, nothing
is more important than your behavior and your humanity as observed in
daily life.” Whether this statement was in uenced by Article 4 of the Bubishi
(see p. 69) remains the subject of much speculation. Teijunsoku was a
scholar of Chinese classics, and as the previous statement would indicate, a
practitioner of the civil ghting traditions. It is possible that he may have
possessed a copy of the Bubishi If so this would indicate that the Bubishi
was extant in Okinawa from at least the eighteenth century onward. By
extension this would mean that the book was written either during the
lifetime of Fang Qiniang or very soon aer her death. It would also indicate
a link existed between the practice of te and the Bubishi in the eighteenth
century, which is more than one hundred years before any of the other
Okinawan masters are believed to have come into possession of it.
 “Toudi” Sakugawa Chikudun Pechin.

e third theory concerns the famous karate master Sakugawa

Chikudun Pechin and the Chinese gongfu master Kusankun. In 1762, an
Okinawan tribute ship en route to Satsuma was blown off course during a
erce typhoon and dried to Oshima beach in the jurisdiction of Tosa-han
(present-day Kochi Prefecture) on Shikoku Island. Petitioned to record the
testimony of passengers and crew, Confucian scholar Tobe Ryoen compiled
a chronicle entitled the Oshima Incident (Oshima Hikki). In a dialogue with
the Okinawan officer in charge, one Shiohira (also pronounced Shionja)
Pechin, a minister in charge of warehousing the kingdom’s rice supply,
reference is made to a Chinese named Kusankun—popularly known among
karate historians as Kusanku or Koshankun.
Described as an expert in kempo, or more speci cally kumiai-jutsu, it is
believed that Kusankun, with “a few” personal disciples, traveled to the
Ryukyu Kingdom with the Qing Sapposhi Quan Kui in 1756. Shiohira’s
description of Kusankun’s kumiai-jutsu demonstration leaves little to
question.
Recounting how impressed he was witnessing a person of smaller stature
overcome a larger person, Shiohira Pechin described what he remembered:
“With his lapel being seized, Kusanku applied his kumiai-jutsu and
overcame the attacker by scissoring his legs.” When describing Kusankun’s
leg maneuver, Shiohira used the term “sasoku,” which roughly describes the
scissor action of a crab’s claw. Although Shiohira’s description of Kusankun
is rather nebulous, it remains the most reliable early chronicle regarding the
Chinese civil ghting traditions in Okinawa. ough Shiohira’s testimony
does not mention the Bubishi, techniques like those described by Shiohira
are detailed in the Bubishi.
Oral tradition maintains that Kusankun was one of the teachers of the
great Okinawan master Sakugawa Chikudun Pechin.5 Born Teruya Kanga in
Shuri’s Tori Hori village, Sakugawa rose to prominence due in large part to
his heroic exploits on the high seas while in charge of security for a
prominent commercial shipping rm. Recognized for his incredible physical
prowess and indomitable spirit, folklore says he was elevated to the rank of
Chikudun Pechin (a warrior rank somewhat similar to the samurai, see p.
48) and assumed the name Sakugawa. He studied the ghting traditions in
Fuzhou, Beijing, and Satsuma (present-day Kagoshima Prefecture) and had
a profound impact upon the growth and direction of the self-defense
disciplines that were fostered in and around Shuri. As such, he is now
commonly referred to as “Toudi” Sakugawa, toudi being the Okinawan
reading of the original Chinese characters for karate (Tang or Chinese
hand). It is possible that either he or Kusankun brought the Bubishi from
China to Okinawa.6

e fourth theory concerns the famous gongfu masters Ryuru Ko and

Wai Xinxian, and their “student” Higashionna Kanryo. On page 4 of his
1922 publication Ryukyu Kempo Karate-jutsu, Funakoshi Gichin describes
various Chinese masters who came to Okinawa and taught gongfu,
presumably during the later part of the nineteenth century. Funakoshi wrote
that a Chinese named Ason taught Zhao Ling Liu (Shorei-ryu) to Sakiyama,
Gushi, Nagahama, and Tomoyori from Naha; Wai Xinxian taught Zhao Ling
Liu to Higashionna Kanyu and Kanryo, Shimabukuro, and Kuwae; Iwah
taught Shaolin Boxing to Matsumura of Shuri, Kogusuku (Kojo), and
Maesato of Kuninda. Funakoshi also wrote that an unidenti ed man from
Fuzhou dried to Okinawa from a place called Annan (if not a district of
Fuzhou then perhaps the old name for Vietnam), and taught Gusukuma
(Shiroma), Kaneshiro, Matsumora, Yamasato, and Nakasato, all from
Tomari. Funakoshi uses generic terms like Shorin (Shaolin) and Shorei
(Zhao Ling) but did not identify speci c schools or traditions. Perhaps the
two most talked about gures in the Fuzhou-Okinawan karate connection
are Ryuru Ko (1852–1930) and Wai Xinxian. Ryuru Ko (also pronounced
Do Ryuko and Ru Ruko in Japanese), and Wai Xinxian are believed to be the
principal teachers of the following famous karate masters: Sakiyama Kitoku
(1830–1914),7 Kojo Taitei (1837–1917), Maezato Ranpo (1838–1904),
Aragaki Seisho (1840–1920), Higashionna Kanryo (1853–1915), Nakaima
Norisato (1850–1927), and Matsuda Tokusaburo (1877–1931).

Xie Zhongxiang.

Ryuru Ko has been variously described as the son of a noble family

whose fortune was lost during political unrest, a priest, a former military
official in exile, a stone mason, a crasman, and even a medicine hawker.
Perhaps he was all. Until recently little was known about what art Ryuru Ko
taught. Some claimed he taught White Crane, others believed it was Five
Ancestors Fist, perhaps even Monk Fist Boxing. My research, in accordance
with Tokashiki Iken’s, indicates his name was Xie Zhongxiang and he was a
shoemaker and the founder of Whooping Crane gongfu.8 Ryuru, which
means “to proceed,” was a nickname. Ko is a suffix that means “big brother.”
Ryuru Ko was a student of Pan Yuba, who in turn was taught by Lin Shixian,
a master of White Crane gongfu.
 Similarly, Wai Xinxian’s personal history is shrouded in mystery. He has
been described as a contemporary of or senior to Ryuru Ko, a master of
Xingyi gongfu, a teacher of Monk Fist Boxing, and a commissioned officer
of the Qing dynasty. Another popular theory is that he was an instructor
with Iwah at the Kojo dojo in Fuzhou.
Many believe that Higashionna Kanryo is the most likely source from
which the Bubishi rst appeared in Okinawa. However, while this theory is
prevalent, especially among the followers of the Goju tradition, it is still only
conjecture.

Aragaki Tsuji Pechin Seisho.

Higashionna Kanryo was born in Naha’s Nishimura (West Village) on

March 10, 1853. He was the fourth son of Higashionna Kanyo, and the
tenth-generation descendant of the Higashionna family tree. During his
childhood he was called Moshi, and he had a relative named Higashionna
Kanyu, who was ve years his senior and also enjoyed the ghting
traditions. He lived in Naha’s Higashimura (East Village) and became known
as Higashionna East, while Kanryo was called Higashionna West. First
introduced to the ghting traditions in 1867, when he began to study Monk
Fist Boxing (Luohan Quan) from Aragaki Tsuji Pechin Seisho (1840–1918
or 20),9 Aragaki was a uent speaker of Chinese and worked as an
interpreter for the Ryukyu court. Higashionna spent a little over three years
under his tutelage until September 1870, when Aragaki was petitioned to go
to Beijing to translate for Okinawan officials. At that time, he introduced
Kanryo to another expert of the ghting traditions named Kojo Taitei
(1837–1917) who also taught him. It was through Kojo Taitei, and a friend
of the family named Yoshimura Udun Chomei (1830–1898), that safe
passage to China, accommodations (probably in the Kojo dojo in Fuzhou,
see p. 42), and instruction for young Kanryo were arranged. Higashionna set
sail for Fuzhou in March 1873.
Xie Wenliang (b. 1959), the great-grandson of Ryuru Ko, characterized
Kanryo as an enthusiastic youth who had come to Fuzhou from Okinawa to
further his studies in Chinese gongfu.10 Kanryo did not start studying with
Ryuru Ko until 1877.11 Yet oral tradition maintains that he set sail for
Fuzhou in 1873! Assuming both dates are accurate, a new question arises,
what did Higashionna do for the rst four years he was in Fuzhou? I believe
he spent the time training at the Kojo dojo. It was during this time that he
may have studied with gongfu Master Wai Xinxian, who is said to have
taught at that dojo.12 Some speculate that he may have even trained with
gongfu Master Iwah there.
 Yoshimura Udun Chomei.

It is not surprising to learn that Kanryo did not become a live-in disciple
of a prominent master, as was previously believed. Aer all, Kanryo was a
young non-Chinese who could not speak, read, or write Chinese. Chinese
gongfu masters rarely, if ever, accepted outsiders as students, let alone
foreigners. It was not the way things were done during the Qing dynasty
(1644–1911) in China. However, with an introduction from the Kojo family,
who were well known in Fuzhou, Kanryo began training with Xie
Zhongxiang. e reason why Kanryo studied with Xie remains the subject of
much curiosity.
Notwithstanding, Ryuru, who was born a year before Kanryo (in July
1852), was more like a big brother than a teacher to Higashionna. Although
just an apprentice shoemaker, evidently his pro ciency in gongfu was
remarkable.
In 1883, the year aer Kanryo returned to Okinawa, Ryuru, at age thirty-
one, succeeded in opening his own school of gongfu in Fuzhou. He went on
to become one of Fuzhou’s most prominent masters before he died in
February 1930 at age seventy-seven. Although the facts surrounding his
Uchinanchu students have yet to be fully explored, there can be no question
that his teachings have profoundly effected the growth and direction of
karate-do.
Although it is not presently known what style was taught at the Kojo
dojo, we know that Ryuru taught ve quan: Happoren (Baiburen in
Mandarin, also known as Paipuren in Japanese), Nepai (Nipaipo in
Japanese), Doonquan (also called Chukyo or Jusanporen), Roujin (Jusen),
and Qijing (Shichikei), but is said to have known many more. When we
examine the various quan that Kanryo Sensei taught aer returning from
China in 1882, we discover that there are quan from sources other than
Whooping Crane. Furthermore, Higashionna never received a teaching
license in Ryuru Ko’s art. is would suggest that Kanryo Sensei not only
learned the principles of other styles but also blended them into an eclectic
hybrid. Otherwise, the discipline Kanryo Sensei brought back from Fuzhou
would have therefore been Second-generation Whooping Crane gongfu or
Kojo-ryu. However, such was not the case, and he never used the name
Whooping Crane gongfu or Kojo-ryu. In fact, the same can be said of Uechi
Kanbun who studied Tiger Fist gongfu under Zhou Zihe (1874–1926): why
did he not call his style Second-generation Tiger Fist gongful Cross-
checking the Chinese ideograms that represent the quan of various other
Fujian gongfu styles, I believe I may have determined some plausible
sources from which Higashionna Kanryo learned his other quan if they did
not come from the Kojo dojo.
ere are four other styles of Crane Boxing each of which use their own
Saam Chien quan (Sanchin kata), and one also uses Sanseiru and Niseishi
(Nijushiho). Dragon Boxing uses Seisan, Peichurrin (Suparinpei), Saam
Chien, and a quan called Eighteen Scholar Fists (mentioned in the Bubishi),
in addition to other quan. Tiger Boxing also uses Saam Chien, Sanseiru, and
Peichurrin, among other quan. Dog Boxing, or perhaps better known as
Ground Boxing, also uses Saam Chien and Sanseiru, among others. Arhat
Boxing, also known as Monk Fist, uses Saam Chien, Seisan, Jutte, Seipai,
Ueseishi (Gojushiho), and Peichurrin among others. Lion Boxing uses Saam
Chien and Seisan among others.
ere can be no question that Higashionna Kanryo had, aer living in
Fuzhou for nearly a decade, come to learn the central elements of several
kinds of Chinese gongfu. Remember that Miyagi Sensei told us, in his 1934
Outline of Karate-do that “the only detail that we can be sure of is that ‘a
style’ from Fuzhou was introduced to Okinawa in 1828, and served as the
basis from which Goju-ryu karate kempo unfolded.”
 Itosu Anko.

If we are to consider what Master Miyagi told us, then it would seem that
something other than just Ryuru’s tradition formed the basis from which
Goju-ryu unfolded. Kyoda Juhatsu, the senpai (senior) of Miyagi Chojun
while under the tutelage of Kanryo Sensei, said that Master Higashionna
only ever referred to his discipline as quanfa (kempo), and also taught
several Chinese weapons, which Miyagi Sensei never learned.
e question of whether Higashionna may have obtained a copy of the
Bubishi from one of his masters in Fuzhou is the source of much discussion
and it remains one of the most popular theories.

e h theory claims Itosu Anko (1832–1915) was the source from

which the Bubishi appeared in Okinawa. Whereas Higashionna in uenced
the direction and development of the ghting arts in the Naha area, Itosu
was responsible for handing down the other mainstream self-defense
tradition, which later became known as Shurite, and possibly the Bubishi as
well. His teacher, the legendary “Bushi” Matsumura Chikudun Pechin Sokon
(1809–1901), had studied gongfu in both Fuzhou and Beijing and may very
well have been the source from which the Bubishi rst appeared in
Okinawa. Mabuni Kenwa, the founder of Shito-ryu, wrote in his version of
the Bubishi that he had made a copy from the copy his teacher (Itosu) had
himself made. We assume that as Matsumura was his teacher, Itosu made his
copy from Matsumura’s.

Wu Xiangui (Gokenki).

A sixth possibility is that the Bubishi was brought to Okinawa by Uechi

Kanbun (1877–1948), the founder of Uechi-ryu. e Uechi-ryu karate-do
tradition tells us Uechi went to Fuzhou in 1897 where he ultimately studied
Guangdong Shaolin Temple Tiger Boxing directly under master Zhou Zihe
(Shu Shiwa in Japanese).
One of Uechi Kanbun’s students, Tomoyose (Tomoyori) Ryuyu (1897–
1970), an accomplished student of the ghting traditions, dedicated most of
his life writing an analysis of kempo, vital point striking, and the application
of Chinese herbal medicine. Entitled Kempo Karate-jutsu Hiden (Secrets of
Kempo Karate-jutsu), the document, now owned by the Uechi family,
addressed a number of articles identical to the Bubishi. Unfortunately
Tomoyose died before he was able to complete this analysis. e similarities
are too frequent to doubt that the Uechi family once possessed a copy of the
Bubishi.
 A seventh theory concerns two Chinese tea merchants who moved to
Okinawa during the Taisho era (1912–25). Wu Xiangui (1886–1940), who
was a White Crane gongfu expert, moved from Fuzhou to Okinawa in 1912.
Uechi Kanbun wrote that Wu (Go Kenki in Japanese) taught gongfu in the
evenings in Naha. It is claimed that he had a major in uence upon Miyagi
Chojun, Mabuni Kenwa, Kyoda Juhatsu,13 and Matayoshi Shinho, son of
Matayoshi Shinko.14
e second tea merchant was a friend of Wu’s named Tang Daiji (he was
called To Daiki in Okinawa). Tang (1887–1937) moved from China to Naha,
Okinawa in 1915. In his home village, Tiger Fist gongfu was very popular
and Tang had become well known for his skills. In Okinawa he befriended
Miyagi Chojun and other prominent karate enthusiasts, and is said to have
had a big impact upon the karate community during that time. It is possible
that either of these individuals may have brought copies of the Bubishi that
they in turn gave to one or more of these famous Okinawan masters.

e eighth theory concerns Nakaima Chikudun Pechin Norisato,

founder of the Ryuei-ryu karate tradition. Son of a wealthy family in Naha’s
Kuninda district, he was required to learn the principles of Bunbu Ryodo
(the philosophy of the twin paths of brush and sword, symbolizing the
importance of balancing physical training with protracted introspection and
study) from an early age. He was sent to Fuzhou when he was nineteen years
old. Nakaima obtained his formal introduction to Ryuru Ko from a friend of
his family, a military attache who had visited the Ryukyu Kingdom in 1866
(from June 22 to November 18) as a subordinate of the Qing Sapposhi Zhao
Xin. In 1870, Nakaima became an uchideshi (live-in disciple) of Ryuru Ko.
Aer six years of sacri ce and diligent training he surfaced in 1876 as a
pro cient expert. Before departing from Ryuru Ko’s, he was required to
make copies (by hand) of the many books he had studied. Among the most
noted books were: books on etiquette, health, and Chinese medicine, and a
book about cultivating a brave spirit through the practice of quanfa. Some
believe that the present Okinawan Bubishi is a compilation of these
documents. Nakaima spent the next year touring Guangdong Province and
Beijing to further his understanding of the ghting traditions, and returned
to Okinawa with an impressive collection of weapons.

e ninth theory concerns the Kogusuku or Kojo (pronounced Cai in

Mandarin) clan (descendants of Naha’s Kuninda irty-six Families), a
family long known for its martial arts heritage in Okinawa. Dating back to
1392, the family has long enjoyed ties with Fuzhou and has been connected
with experts like Makabe (Udon) Kyoei, Iwah, and Wai Xinxian.15 It is said
that Kojo Taitei (1837–1917), who had studied gongfu in Fuzhou, was a
good friend of Higashionna Kanryo. Kojo Kaho (1849–1925) even had his
own dojo in Fuzhou, where it is alleged that Wai Xinxian instructed several
Okinawans and Uechi Kanbun trained for a short time before becoming
Zhou Zihe’s disciple.16 Dr. Hayashi Shingo, the most senior disciple of Kojo-
ryu Master Kojo Kafu (grandson of Kojo Kaho), said Kojo Taitei brought
back a “secret text” on gongfu from Fuzhou upon which much of their style
was based.17 It is entirely possible that this text was the Bubishi e tenth
theory was brought to my attention by Ohtsuka Tadahiko,18 which I shall
refer to as the “museum hypothesis.” During the Ryukyu Kingdom, an
official building called the Tenson, which housed objects of historical,
cultural, artistic, and scienti c interest, was located next to the Sanshikan19
residence in Naha’s Kuninda district. Under this theory, the Bubishi is said
to be a compilation of written gongfu precepts taught in Naha’s Chinese
community and several other texts from the Tenson. Folklore says that the
book later became a treasure guarded by the masters of the civil ghting
traditions in Naha when the kingdom was abolished in 1879; hence, the
tradition of it being passed down copied by hand unfolded. is theory
seems unlikely however in light of the existence of Liu Songshan’s Shaolin
Bronze Man Book—a work not associated with Okinawa yet identical in
content to the Bubishi It is possible that any one of these theories or perhaps
even several of them may be true. It appears that many copies of the Bubishi
were in circulation in Okinawa by the early twentieth century and not all
may have been brought at the same time or in its current complete form.
Nonetheless these theories are worthy of further study and exploration not
only for their relevance to the study of the Bubishi in particular but also of
the history of the Okinawan civil ghting arts in general.

e History of Karate-do
e evolution of the Okinawan civil ghting arts was shaped by a number of
sociological and historical factors. To comprehend how karate became the
art that it is today and why the Bubishi had such a strong impact during the
latter stages of its development, a knowledge of Okinawan history and
society is necessary.
rough presenting karate-do’s history, I will describe the Ryukyu
Kingdom’s connection with China. When exploring this history, China’s
penetrating effect upon Okinawa’s tiny island culture becomes readily
apparent, thus establishing the context for the advent of Chinese gongfu and
arrival of the Bubishi in the Ryukyu Kingdom. is analysis will also
illustrate how Chinese gongfu, evolving in a foreign culture, was affected by
that culture.
eories on the Development of Karate before the Twentieth
Century
ere are four common theories explaining the development of karate-do.
e rst claims that the unarmed ghting traditions were developed by
peasants. e second claims the Okinawan ghting arts were primarily
in uenced by Chinese arts that were taught by the so-called “irty-six
Families” of Chinese immigrants who settled in Kume village (also known as
Kuninda) in the fourteenth century. e third theory concerns the 1507
weapons ban by King Sho Shin, which led to an increased need by wealthy
landowners for an effective means of defending themselves and their
property. e fourth theory claims that the arts were developed primarily by
domestic security and law enforcement personnel who were not allowed to
carry weapons aer the 1609 invasion of Okinawa by Satsuma.
Folklore would have us believe that Okinawa’s civil ghting legacy was
developed by the subjugated “pre-Meiji peasant class.” Described as
tyrannized by their overlords, the peasants, in an effort to break free of the
chains of “oppression,” had allegedly conceived an omnipotent ghting
tradition. Some people have further hypothesized that combative principles
had “somehow” been applied to the implements they used in their daily
lives.
It has also been postulated that, during the cover of total darkness, for
fear of reprisal if caught, the peasants not only established this cultural
phenomenon but also succeeded in handing it down for generations,
unbeknownst to local authorities. Supported by mere threads of historically
inaccurate testimony, one discovers that the “pre-Meiji Peasant Class
Supposition” is not worthy of serious consideration. Nonetheless, some
researchers have erroneously credited the peasant class with the
development of both Okinawa’s armed and empty-handed combative
traditions. However, a further study of the Ryukyu Kingdom reveals ndings
that suggest a more plausible explanation.
In the following sections I will study the remaining three theories as they
relate to Okinawan history and will introduce several new theories, notably,
the role of Okinawan ryugakusei (exchange students) and sapposhi
(Chinese envoys) on the development of the Okinawan ghting arts and the
in uence of Japanese ghting arts.

Indigenous and Japanese In uences Prior to the Fourteenth

Century
In 1816, following his expedition to the west coast of Korea and the “Great
Loo-Choo” (Okinawa), Basil Chamberlain Hall, in a discussion with exiled
Emperor Napoleon, described Okinawa as a defenseless weaponless island
domain. In fact, the Ryukyu Kingdom had been thoroughly familiar with
the ways of war.
 From before recorded history, in addition to being versed in the use of
the sword, the spear, archery, and horsemanship, Okinawan warriors had a
rudimentary form of unarmed hand-to-hand combat, that included striking,
kicking, elementary grappling, and escape maneuvers that allowed them to
subdue adversaries even when disarmed.
During the rise of the warrior cliques in tenth-century Japan, wide-scale
military power struggles compelled apathetic aristocrats to intermittently
seek out refuge in more tranquil surroundings. Many solicited the
protection of more powerful allies, some relocated to bordering provinces,
there were even those who journeyed to neighboring islands, including the
Ryukyu archipelago.
Militarily dominated by local chieain warriors (aji or anji), the
Uchinanchu had actively engaged in territorial dissension from the seventh
to the eenth centuries, and placed much value upon military knowledge.
Arriving with contingents of heavily armed security personnel, Japanese
aristocrats were venerated and ultimately retained the services of local
soldiers. As a result of this the standard Japanese combative methodologies
of the Heian Period (794–1185), including grappling, archery, halberd,
spear, and swordsmanship, were introduced to the Uchinanchu.
Perhaps the most profound historical event to effect the evolution of
Okinawa’s native ghting traditions was the arrival of Tametomo (1139–70).
e eighth son of feudal warlord Minamoto Tameyoshi (1096–1156) and a
subordinate of Japan’s once-powerful Minamoto clan, Tametomo, while still
a teenager, is described in the Tales of the Hogen War (Hogen Monogatari),
as a erce warrior. A remarkably muscular and powerful man, Tametomo is
said to have stood over seven feet tall and was a powerful ghter, famous for
his remarkable skill in archery.
During a brief military encounter in 1156, the Minamoto clan was
defeated by their rivals, the Taira, and several of the leading members of the
Minamoto who were not executed were tortured and exiled to Oshima
Island near the mountainous Izu Peninsula, in the custody of a minor Taira
family, the Hojo. Among the exiled was Minamoto Tametomo, who ended
up taking control of Izu many years later, and worked his way south to the
Ryukyu Archipelago.
Excelling in strategy and the art of striking heavy blows, Tametomo had
overrun all of Kyushu within three years. Arriving in Okinawa, at Unten
(near Yagajijima Island), he made contact with Ozato Aji, lord of Urazoe
Castle, and was revered for his military might. Marrying Ozato’s sister,
Tametomo became lord of Urazoe and had a son he named Shunten. In
1186, Shunten defeated Riyu (the last ruler of the Tenson dynasty) and
became the island’s most powerful aji. e Shunten dynasty lasted until
1253 and perpetuated the combative traditions introduced by Tametomo
and his bushi (warriors).
Notwithstanding, with Okinawa being divided into three tiny kingdoms,
territorial dissension continued until one powerful aji, Sho Hashi, uni ed
the three rival principalities and formed a centralized government in 1429.
Several dynasties later, in 1507, during the thirtieth year of his
administration, Sho Shin-O ended feudalism in the Ryukyu Kingdom by
ratifying the “Act of Eleven Distinctions,” which included a prohibition of
private ownership and stockpiling of weapons. is is historically signi cant
for researchers because it explains why the Uchinanchu began intensively
cultivating an unarmed means of self-defense.

Chinese In uences on the Development of Karate-do

Okinawa’s rst recorded contact with the Chinese was during the Sui
dynasty in 607 A.D. However, unable to understand the Okinawan dialect
(Hogan), the Chinese envoys returned without establishing substantial
commerce. It was not until 1372, some four years aer the Mongols fell to
the powerful forces of the Ming dynasty (1368–1644), that Emperor Hong
Wu sent his special representative, Yang Zai, to Chuzan, the most powerful
of Okinawa’s three rival kingdoms, to establish a tributary alliance.
Landing at Maki-minato (Port Maki) during the reign of Satto (1350–
95), the imperial envoy outlined China’s uni cation and omnipotence. e
Ming representative advised Chuzan to become a tributary colony and make
plans to accommodate the Chinese.
Having previously enjoyed limited, but unsanctioned, commerce with
Fujian Province, Satto recognized this opportunity and ultimately welcomed
the petition. Taiki, the king’s brother and special emissary, took tribute to
China, where the liaison was rati ed.

THE THIRTY-SIX FAMILIES

By 1393, a Chinese mission was established in Naha’s Kuninda, which is

now referred to as the “irty-six Families.” is is important because it
shows how the Chinese ghting traditions were rst systematically
transmitted in Okinawa.
Douglas Haring’s translation of the 1896 Takanoya Account provides an
illuminating description of this arrangement.
e leading city and capital of Okinawa, Naha has absorbed various nearby villages as well as
the one-time royal capital of Shuri. Kume village has played a unique role in Okinawa’s history.
It was settled in 1393 by immigrants of China and provided a place where Chinese diplomats
resided and where Okinawan nobles could learn the language and manners of China. Formal
relations with China dated from 1372 until Japan annexed Ryukyu in the 1870s; the last
Okinawan tribute mission was sent to China in 1873. For ve centuries Kume served as a
center of diffusion of Chinese culture in Ryukyu. Young Okinawans learned to speak and write
Chinese in Kume; those who did well were accepted for study at China’s capital and received
scholarships from the government of China. e enrichment of Okinawan culture via Kume
was incalculable. Here men not only learned how to write Chinese and acquire literary arts,
but on occasion technicians also taught ship-building, various cras and the practicing arts,
making of paper and books, lacquer ware, building and architecture, divination and festivals,
Confucian morals, and Chinese music.20

e settlement at Kume has been referred to as Okinawa’s “window to

Chinese culture.” It is highly likely that along with the aforementioned cras,
the Chinese martial arts were also introduced to Okinawa by the “irty-six
Families.”

THE RYUGAKUSEI
 During Okinawa’s tributary alliance with the Middle Kingdom,
contingents of Uchinanchu ryugakusei (exchange students) made extended
pilgrimages to various parts of China to receive an education. In many ways,
the Uchinanchu ryugakusei were not unlike Japan’s kentoshi. Special envoys
of the emperor, the kentoshi sought out cultural knowledge in exchange for
special tribute. Between 630 and 894, the kentoshi, along with sizable
entourages, made sixteen excursions to China seeking knowledge and
technology to enhance their own society. Studying in Beijing, Nanjing,
Shanghai, and Fuzhou, the ryugakusei, like the kentoshi, also brought
valuable learning back to their homeland. It is likely that these ryugakusei
learned the Chinese ghting arts and brought these back to their homeland
as well.

THE SAPPOSHI

e most profound cultural in uence from China came by way of the

sapposhi (also pronounced sappushi or sakuhoshi), who were special envoys
of the Chinese emperor. e sapposhi traveled to the outermost reaches of
the emperor’s domain carrying important dispatches and returning with
situation reports.
Requested by the Okinawan king, the sapposhi were sent to the Ryukyu
Kingdom more than twenty times over a ve hundred year period,
approximately once for every new king that came into power from the time
of Bunei in 1404. Rarely staying longer than four to six months, the sapposhi
were usually accompanied by an entourage of four to ve hundred people
that included occupational specialists, tradesmen, and security experts.
ese specialists could have introduced their arts while in Okinawa and as I
had noted earlier, in Nakaima Chikudun Pechin Norisato’s case (see p. 41),
assisted Okinawans studying the Chinese ghting arts in China.
Individual preoccupation with the civil ghting traditions gradually
escalated, as did domestic power struggles. Ultimately, political reform
prompted the adoption of Chinese gongfu for domestic law enforcement. As
a result of the official Japanese injunction prohibiting the ownership and
stockpiling of weapons, government personnel were also disarmed. Aer the
Japanese invasion, Okinawan Chinese-based civil self-defense methods
became shrouded in an iron-clad ritual of secrecy but continued to be
vigorously cultivated by its pechin-class officials.

e Pechin in Okinawan Society

e Takanoya Account delineates the Ryukyu Kingdom’s class and rank
structure.
e people are divided into eleven classes: princes, aji, oyakata, pechin, satunushi-pechin,
chikudun pechin, satunushi, saka satunushi, chikudun, chikudun zashiki, and niya. Princes are
the king’s brothers and uncles. Aji are (but not always) sons of the king’s uncles and brothers
and are generally district chieains; hence, during the Satsuma period, aji are not included in
the shizoku (military, i.e., samurai). e Japanese have compared the aji to daimyo (feudal
lords). Oyakata are upper samurai, pechin and satunushi pechin are middle samurai. e
other classes were sons and brothers of upper and middle shizoku (keimochi). e niya were
commoners.

ere are nine ranks of shizoku. Each has its distinctive apparel and accessories. Sometimes,
however, lower samurai have been selected for promotion, even to the ree Ministers.
Outstanding ministers were awarded full rst-rank or semi- rst-rank. All other ranks are
determined according to circumstances. A commoner who had served as jito (administrator
of a ef) for a number of years, or who had served with a consistently good record in the office
of a magiri (also written majiri; originally the territory or village controlled by an aji) could
be appointed to chikudun status. If exceptionally competent, he might be elevated to chikudun
pechin rank, although he could not become a samurai or wear a haori coat or tabi (split-toed
socks).21

e pechin served from 1509 to 1879, starting from when Sho Shin
imposed a class structure upon the gentry, until the dynasty was abolished.
e pechin officials were largely responsible for, but not limited to, civil
administration, law enforcement, and related matters. e pechin class was
divided into satunushi and chikudun. e satunushi were from gentry while
the chikudun were commoners. ese two divisions were even further
divided into ten subcategories based upon seniority.
Administrative aspects of law and order were governed by senior
officials at the okumiza bureau, which incorporated a police department,
prosecutors, and a court system. e hirasho (also hirajo), that era’s version
of a city hall, which was located within Shuri castle, had two speci c
functions: maintaining the family register system that kept the records of all
births and deaths, and investigating peasant criminal activities. Outlying
districts had smaller bureaus, called kogumiza, and oen served as
territorial or self-governing hirajo.
e Ryukyu Kingdom’s judiciary system engaged the services of bailiffs
who served writs and summonses, made arrests, took custody of prisoners,
and ensured that court sentences were carried out. ese chikusaji pechin, or
“street-cops” so to speak, enforced the law while the hiki (garrison guard),
provided military defense, guarded the castle, and protected the king. It was
these officers who were responsible for cultivating and perpetuating the
development of unarmed self-defense disciplines.
In 1507, nearly one hundred years before the private ownership and
stockpiling of swords and other weapons of war was ever contemplated on
Japan’s mainland, Sho Shin, in the thirtieth year of his reign, enacted such a
decree in the Ryukyu Kingdom. One hundred and y years before
Tokugawa Ieyasu (the rst shogun of the Edo bakufu) ever compelled his
own daimyo to come to Edo (Tokyo), Sho Shin commanded his aji to
withdraw from their fortresses and reside at his side in the castle district of
Shuri, hence strengthening his control over them. Nearly a century before
the Edo keisatsu (policemen of the Tokugawa period, 1603–1868) ever
established the civil restraint techniques using the rokushaku bo and the
jutte (iron truncheon), the Ryukyu pechin-class officials had already
cultivated a self-defense method based upon the principles of Chinese
gongfu.

e Satsuma Invasion
Having supported Toyotomi Hideyoshi’s failed campaigns on the Korean
peninsula and then later being defeated at Sekigahara by Tokugawa Ieyasu’s
forces, Shimazu Yoshihisa (the sixteenth-generation leader of the Kyushu-
based Satsuma clan) had drawn heavily upon his subordinates without
reward. With nancial resources unstable and his warriors’ morale sinking,
invading the prosperous Ryukyu Kingdom began to look like a sure way for
Shimazu to resolve his nancial difficulties and appease the Tokugawa
Shogun. In February 1609, the Satsuma clan began its campaign against the
Ryukyu Kingdom. In May, Shuri castle was captured and King Sho Nei
surrendered. Satsuma control lasted nearly three centuries until 1879, when
King Sho Tai abdicated and the island officially became part of the Japanese
empire.

“Bushi” Matsumura Chikudun Pechin Sokon.

During Okinawa’s 270–year military occupation, eclectic ghting

traditions haphazardly evolved, some of which applied the principles of self-
defense to a myriad of domestic implements. It was largely because of this
phenomenon that kobudo evolved. During the occupation, there were some
pechin who traveled up to Satsuma. Evidently while there, some of these
stalwarts were schooled in Jigen-ryu ken-jutsu (the combative methodology
of the Satsuma samurai), and, in so doing, affected the evolution of
Okinawa’s “indigenous” ghting methods upon returning to their homeland.
In Okinawa, this theory is rarely addressed, and yet, kobudo tradition
maintains that the rokushaku bo-jutsu (the art of using a six-foot staff) of
“Toudi” Sakugawa Chikudun Pechin Kanga and Tsuken Chikudun Pechin
Koura (1776–1882) did not surface until aer they returned to Okinawa
from studying in Satsuma. To corroborate this important historical
hypothesis, I would like to draw the reader’s attention to two other
independent sources.
Among the many pechin to make the journey from the Ryukyu
Kingdom to Satsuma during the later part of the nineteenth century was
Matsumura Chikudun Pechin Sokon. Perhaps better known as “Bushi”
Matsumura, he came to be known as the Miyamoto Musashi of the Ryukyu
Kingdom. In many ways, Matsumura is considered the “great-grandfather”
of the karate movement that surfaced in and around Shuri. Matsumura rst
learned the native Okinawan ghting traditions under the watchful eye of
“Toudi” Sakugawa and later, while serving as a security agent for three
consecutive Ryukyuan kings, studied in both Fujian and Satsuma. Also as I
noted earlier (see p. 34), he studied under the gongfu Master Iwah.
Receiving his menkyo (teaching certi cate) in Jigen-ryu ken-jutsu from
Ijuin Yashichiro, Matsumura was responsible for synthesizing the unique
teaching principles of Jigen-ryu to the Chinese and native Okinawan
ghting traditions he had also studied. By doing so, Matsumura established
the cornerstone upon which an eclectic self-defense tradition surfaced in
and around the castle district, which in 1927 became known as Shuri-te
(Shuri hand).
Aer retiring from public service, Matsumura was one of the very rst to
begin teaching his self-defense principles in Shuri’s Sakiyama village. His
principal disciples included Azato Anko (1827–1906), Itosu Anko (1832–
1915), “Bushi” Ishimine (1835–89), Kiyuna Pechin (1845–1920), Sakihara
Pechin (1833–1918), Matsumura Nabe (1850–1930) Tawada Pechin (1851–
1907), Kuwae Ryosei (1858–1939), Yabu Kentsu (1866–1937), Funakoshi
Gichin, Hanashiro Chomo (1869–1945), and Kyan Chotoku (1870–1945).
In Volume Eight of the Japanese encyclopedia Nihon Budo Taikei there
is a provocative passage on page y-one that provides an interesting
explanation of the origins of the Ryukyu Kingdom’s ghting traditions. e
passage notes that Lord Shimizu instructed second-generation Jigen-ryu
headmaster Togo Bizen no Kami Shigekata (1602–59) to teach self-defense
tactics to farmers and peasants in Satsuma. is was done so that in case of
an invasion, these farmers could act as a clandestine line of defense for their
homeland. is nonwarrior tradition was disguised in a folk dance called
the Jigen-ryu Bo Odori, and incorporated the jo (three-foot staff) against
the sword; the rokushaku bo against the spear; and separate disciplines
employing an eiku (boat oar), the kama (sickles), shakuhachi ( ute), and
other implements.
is phenomenon clearly illustrates how the principles of combat were
ingeniously applied to occupationally related implements and then unfolded
into a folk tradition, not unlike that of Okinawa’s civil combative heritage
nearly a century before. When I asked the eleventh-generation Jigen-ryu
headmaster Togo Shigemasa about this potential link, he said, “ere can be
no question that Jigen-ryu is connected to Okinawa’s domestic ghting
traditions; however, the question remains, which in uenced which!”22
e Satsuma period was one of great growth and development for both
Okinawan karate-do and kobudo. However the fundamental character and
form of these ghting traditions were to undergo an even more radical
change aer Okinawa became a part of Japan and its proud warrior heritage.

History of Karate-do from the Meiji Era

Aer the abolition of the Tokugawa Shogunate in 1868, the Meiji
Restoration delivered Japan from feudalism into “democracy.” Hence, the
class structure and the samurai practice of wearing of swords, samurai yearly
stipends, and the chonmage (top-knot hairstyle), faded into the annals of
history, as did many of the other social phenomena that symbolized
feudalism’s authoritarian forces. However, unable to abruptly escape the
powerful strain of machismo under which Japan had evolved and fearful of
losing its homogeneous identity in the wake of foreign in uence, many of
modem Japan’s fundamental elements still re ected its feudal-based
ideologies. Perpetuating old traditions while encouraging the development
of many new social pastimes and cultural recreations, bugei (martial arts)
became an instrumental force in shaping modem Japanese history.
 Based upon ancient customs, in exible ideologies, and profound
spiritual convictions, Japan’s modem budo (martial ways) phenomenon was
more than just a cultural recreation. In its new sociocultural setting, budo
served, in many ways, as yet another channel through which the ruling elite
could funnel kokutai (national polity), introduce the precepts of shushin
(morality), and perpetuate Nihonjinron (Japaneseness). Based upon sport
and recreation, the modem budo phenomena fostered a deep respect for
those virtues, values, and principles revered in feudal bushido (the way of
the warrior), which fostered the willingness to ght to the death or even to
kill oneself if necessary. Both kendo and judo encouraged shugyo (austerity)
and won widespread popularity during this age of escalating militarism.
Supported by the Monbusho (Ministry of Education), modem budo
ourished in Japan’s prewar school system. Embraced by an aggressive
campaign of militarism, modem budo was oen glamorized as the way in
which “common men built uncommon bravery.” Be that as it may, judo,
kendo, and other forms of modem Japanese budo during the post-Edo, pre-
World War II interval, served well to produce strong, able bodies and
dauntless ghting spirits for Japan’s growing war machine.

Yabu Kentsu.

Ryukyu Kempo Karate-jutsu

With the dra invoked and Okinawa an official Japanese prefecture, the
military vigorously campaigned for local recruits there. In 1891, during their
army enlistment medical examination, Hanashiro Chomo (1869–1945) and
Yabu Kentsu (1866–1937) were two of the rst young experts recognized for
their exemplary physical conditioning due to training in Ryukyu kempo
toudi-jutsu (karate-jutsu).
Hence, the mere possibility that this little-known plebeian Okinawan
ghting art might further enhance Japanese military effectiveness, as kendo
and judo had, a closer study into the potential value of Ryukyu kempo
karate-jutsu was initiated. However, the military ultimately abandoned this
idea due to a lack of organization, impractical training methods, and the
great length of time it took to gain pro ciency. Although there is little
testimony to support (or deny) allegations that it was developed to better
prepare draees for military service, karate-jutsu was introduced into
Okinawa’s school system (around the turn of the twentieth century) under
the pretense that young men with a healthy body and moral character were
more productive in Japanese society.
Around the turn of the twentieth century, a small group of local
Okinawan karate enthusiasts led by Itosu Anko established a campaign to
introduce the discipline into the island’s school system as a form of physical
exercise. Itosu’s crusade to modernize karate-jutsu led to a radical revision of
its practice.
Removing much of what was then considered too dangerous for school
children, the emphasis shied from self-defense to physical tness through
group kata practice, but neglected its bunkai (application). By not teaching
the hidden self-defense moves, the actual intentions of the kata (e.g., to
disable, maim, and or even kill by traumatizing anatomically vulnerable
areas if necessary) became so obscured that a new tradition developed.
is radical period of transition represented the termination of a secret
self-defense art that embraced spiritualism and the birth of a unique
recreational phenomenon. is creation was introduced to mainland Japan,
where it ultimately conformed to the forces of Japanese society and evolved
in a completely new direction.

Japanization of Karate
Konishi Yasuhiro (1893–1983), a ju-jutsu expert and prominent kendo
teacher, had studied Ryukyu kempo karate-jutsu before it was formerly
introduced to mainland Japan. Later, he studied directly under Funakoshi
Gichin, Motobu Choki (1871–1944), Mabuni Kenwa, and Miyagi Chojun.
When comparing it to judo and kendo, Konishi described karate-jutsu as an
incomplete discipline. With Ohtsuka Hironori (1892–1982), the founder of
Wado-ryu ju-jutsu kempo karate-do, Konishi was largely responsible for
initiating the modernization movement that revolutionized Ryukyu kempo
karate-jutsu on Japan’s mainland.
Konishi quite frankly said that modem karate was forged in the exact
image of kendo and judo. e ancient samurai warrior’s combative ethos,
which was based on the various schools of ken-jutsu (swordsmanship) and
ju-jutsu (grappling), provided the very infrastructure upon which the
modem budo phenomenon evolved. Using the fundamental concepts of
ken-jutsu’s most eminent schools, kendo was established; ju-jutsu’s central
principles served as the basis upon which judo unfolded.
e Japanese proverb deru kugi wa utareru (a protruding nail gets
hammered down) aptly describes how things or people that are “different”
(i.e., not in balance with the wa23 or harmony principle) ultimately conform
or are methodically thwarted in Japanese society. As a result karate was not
able to escape Japan’s omnipotent cultural forces. In contrast to kendo and
judo, the karate-jutsu movement lacked a formal practice uniform and had
no competitive format. Its teaching curricula varied greatly from teacher to
teacher and there was no organized standard for accurately evaluating the
varying grades of pro ciency. When compared to kendo and judo, the
humble discipline of Ryukyu kempo karate-jutsu remained, by Japanese
standards, uncultivated and without suitable organization or “oneness.” In
short, it was not Japanese. Ryukyu kempo karate-jutsu was thus subject to
the criticism of rival and xenophobic opposition during that early and
unsettled time of transition when it was being introduced to the Japanese
mainland during the 1920s and 1930s.
e period of transition was not immediate nor was it without
opposition. It included a justi cation phase, a time when animosities were
vented and the winds of dissension carried the seeds of reorganization. It
was a time in which foreign customs were methodically rooted out
(Uchinanchu were openly discriminated against and anti-Chinese sentiment
was rampant) and more homogeneous concepts introduced.

e Dai Nippon Butokukai

Representing centuries of illustrious cultural heritage, the Butokukai’s
(Japan’s national governing body for the combative traditions) ultra-
traditional bugei and budo cliques were deeply concerned about the
hostilities being openly vented between rival karate leaders. is, coupled
with the disorganized teaching curricula, lack of social decorum, and
absence of formal practice apparel, compelled the Butokukai to regard the
escalating situation as detrimental to karate-jutsu’s growth and direction on
the mainland and set forth to resolve it.
e principal concern focused not only upon ensuring that karate
teachers were fully quali ed to teach but also that the teachers actually
understood what they were teaching. For karate-jutsu to be accepted in
mainland Japan, the Butokukai called for the development and
implementation of a uni ed teaching curriculum, the adoption of a standard
practice uniform, a consistent standard for accurately evaluating the various
grades of pro ciency, the implementation of Kano Jigoro’s dan-kyu system,
and the development of a safe competitive format through which
participants could test their skills and spirits. Just as twelve inches always
equals one foot, the plan was to establish a universal set of standards, as judo
and kendo had done.

e Kara of Karate-do
No less demanding were the powerful forces of nationalism combined with
anti-Chinese sentiment. Together, they propelled the karate-jutsu movement
to reconsider a more appropriate ideogram to represent their discipline
rather than the one that symbolized China. In making the transition, the
Ryukyu kempo karate-jutsu movement would also abandon the “-jutsu”
suffix and replace it with the modern term “do,” as in judo and kendo.
e original ideograms for karate meant “China Hand.” e initial
ideogram, which can be pronounced either “tou” or “kara,” stood for China’s
Tang dynasty (618–907), and later came to represent China itself. e
second ideogram, meaning “hand,” can be pronounced either “te” or “di.”
Master Kinjo Hiroshi24 assured us that, until World War II, the Uchinan
karate masters generally referred to karate as “toudi.”
Kinjo’s teacher, Hanashiro Chomo, a direct disciple of “Bushi”
Matsumura, made the rst recorded use of an ideogram to replace the
“China” ideogram in his 1905 publication Karate Kumite. is unique
ideogram characterized a self-defense art using only one’s “empty” hands to
subjugate an adversary. e new character for kara meant “empty” and can
also be pronounced “ku” (void) and “sora” (sky). As such, kara not only
represented the physical but also embraced the metaphysical; the deeper
plane of an ancient Mahayana Buddhist doctrine surrounding detachment,
spiritual emancipation, and the world within (inner void). During the
pursuit of inner discovery, kara represents the transcending of worldly
desire, delusion, and attachment.
e suffix “-do,” which is found in kendo, judo, and budo, means “way,”
“path,” or “road.” e same character is also pronounced “dao” in Mandarin
and is most notably used for the Daoist philosophy of Lao Zi, the reputed
author of the Dao De Jing. In the philosophical context adopted by the self-
defense traditions, the do became a “way” of life, a “path” one travels while
pursuing karate’s goal of perfection. e ideogram “jutsu” in karate-jutsu
meant “art” or “science.”
As such, the new ideograms proclaimed that Okinawa’s plebeian
discipline of karate-jutsu had transcended the physical boundaries of
combat and had become a modern budo aer embracing that which was
Japanese. Like other Japanese cultural disciplines, karate-do became another
vehicle through which the Japanese principle of wa (harmony) was
funneled. us, the innovative term “karate-do” (the way of karate)
succeeded the terms toudi-jutsu and karate-jutsu.
While the new term “karate-do,” using the two new ideograms (kara
and do), was not officially recognized in Okinawa until 1936, it was rati ed
by the Dai Nippon Butokukai in December 1933, nally signaling karate-
do’s recognition as a modem Japanese budo.
Today, most historians conclude that Ryukyu kempo karate-jutsu, as
introduced to the mainland in those early days, was at best an effective but
unorganized plebeian self-defense method. e Butokukai concluded that
the improvements it called for would bring about a single coalition under
their auspices, like that of judo and kendo. However, karate-do development
was overshadowed by the widespread adversity of World War II, so much so
that a universal set of standards failed to materialize.
Many believe that when the Butokukai and other organizations
considered contributors to the roots of militarism were dissolved in 1945
aer Japan unconditionally surrendered to the Allied Forces, karate-do
development as a uni ed discipline was abandoned. However, like judo and
kendo, karate-do did come to enjoy an untold popularity through the sport
format that was born in the school system.
In spite of karate-do’s popularity, differences of opinion, personal
animosities, and erce rivalries clearly showed that karate-do was destined
to maintain its divided individuality. While a myriad of eclectic
interpretations unfolded—many of which shared similarities—karate-do
styles were never really brought together to form a single tradition. is is a
phenomenon that, for better or worse, continues to this day.

Okinawan Dynasties
Island folklore maintains that the Tensonshi (lit. “the grandchildren from
heaven”) governed the Ryukyu archipelago for twenty- ve generations
before Shunten.
Tametomo (1139–70), the eighth son of Tameyoshi and a subordinate of
Japan’s once powerful Minamoto clan, was exiled to Oshima Island but
escaped and ultimately made his way to the Ryukyu Islands. ere he
married and had a son, Shunten. Shunten defeated Riyu (the last ruler of the
Tenson) and became the island’s rst king in 1186.

e Shunten dynasty (1186–1253) Shunten (1186–1237)

Shumma-junki (1238–48)
Gihon (1249–59)
Eiso dynasty (1260–1349) Eiso (1260–99)
Taisei (1300–8)
Eiji (1309–13)
Tamagusuku (1314–36)
Seiji (1337–49)
Satto dynasty (1349–1407) Satto (1350–95)
Bunei (1396–1405)
First Sho dynasty (1407–69) Sho Shiso (1406–21)
Sho Hashi (1422–39)
Sho Chu (1440–44)
Sho Shitatsu (1445–49)
Sho Kinfuku (1450–53)
Sho Taikyu (1454–60)
Sho Toku (1461–68)
e Second Sho dynasty (1470–1879) Sho En (1470–76)
Sho Seni (1477)
Sho Shin (1477–1526)
Sho Sei (1527–55)
 Sho Gen (1556–72)
Sho Ei (1573–88)
Sho Nei (1589–1620)
Sho Ho (1621–40)
Sho Ken (1641–47)
Sho Shitsu (1648–68)
Sho Tei (1669–1709)
Sho Eki (1710–12)
Sho Kei (1713–51)
Sho Boku (1752–94)
Sho On (1795–1802)
Sho Sei (1803)
Sho Ko (1804–34)
Sho Iku (1835–47)
Sho Tai (1848–79)

NOTES:
1. In the English translation, Funakoshi’s Chapter Six “Vital Points of the Human Anatomy” is
quite clearly based on the data presented in the Bubishi. e “Eight Important Phases of Karate” and
the ve sentences that follow them are taken word-for-word from the Bubishi’s “Eight Precepts of
Quanfa” (Article 13) and “Maxims of Sun Zi” (Article 15). Similarly the mislabeled “Chinese
kambum” that appear on the next page (which were le untranslated) are none other than “e
Principles of the Ancient Law” (Article 14) and “Grappling and Escapes” (Article 16), as they appear
in Chinese in the Bubishi.
2. Having met Liu Yinshan’s brother, Liu Songshan, in Fuzhou, I came to learn of a “secret book”
on gongfu that had been in the Liu family for the last seven decades. Aer meeting him in Fuzhou,
hosting him at my home in Japan, and visiting him in Taiwan, I have become familiar with that book,
entitled the Secret Shaolin Bronze Man Book, and can testify that it is, in almost every way, identical to
the Bubishi. Master Liu’s Bubishi is divided into seventeen articles in three sections, whereas the
Okinawan Bubishi contains thirty-two articles however the same data is covered in both works
though it is categorized differently.
3. In an interview at Tokashiki Iken’s dojo in Naha in August 1994.
4. British karate historian Harry Cook noted that Robert W. Smith, in his book Chinese Boxing:
Masters and Methods (Kodansha International, Tokyo, 1974), refers to a “secret book” that was made
and given to the twenty-eight students of Zheng Lishu. Zheng (also spelt Chen) is described as the
servant and disciple of Fang Qiniang by Robert W. Smith, but is described as a third-generation
master in Liu Yinshan’s book, aer Zeng Cishu. Notwithstanding, I was able to con rm that a disciple
of Zheng’s named P’eng passed on a copy of the book to Zhang Argo who along with three other
White Crane gongfu experts—Lin Yigao, Ah Fungshiu, and Lin Deshun—immigrated to Taiwan in
1922. While Zhang Argo’s copy was passed on to his son Zhang Yide (spelled Chang I-Te in R.W.
Smith’s book), Master Lin Deshun, one of the four original Fujian gongfu experts, passed his copy of
that secret book down to his disciple Liu Gou, the father of Liu Songshan. It has remained a treasure
of the Liu family for the seven decades that have passed since then.
5. Another theory suggests that Sakugawa did not study directly with Kusankun but rather learned
the principles of that system from Yara Guwa (AKA Chatan Yara). ere are three birth and death
dates for Sakugawa: 1733–1815, 1762–1843, and 1774–1838. e rst date is used in most texts as it
makes possible the pervading theory of Sakugawa’s direct study with Kusankun. e second date was
suggested by Nakamoto Masahiro, a student of Choshin Chibana and Taira Shinken, and founder of
the Bunbukan Shuri-te School. e third date was given by Sakugawa Tomoaki (Sakugawa’s seventh-
generation descendant) in the Nihon Budo Taikei, Volume Eight. One other fact supporting this
theory concerns the kata Kusanku. “Bushi” Matsumura Chikudun Pechin Sokon taught only one
Kusanku kata, Yara Kusanku. is title would seem to indicate a link with Yara Guwa.
6. As we know, from Mabuni Kenwa’s testimony, that Itosu Anko possessed a copy of the Bubishi,
we can only speculate whether it was his teacher “Bushi” Matsumura Chikudun Pechin Sokon, or his
teacher’s teacher, “Toudi” Sakugawa, who introduced this text to the Shuri-te lineage.
7. e Nakaima family tells an interesting story about Ryuru Ko’s visit to Okinawa in 1914.
Apparently on the day he arrived, one of his former students, Sakiyama Kitoku from Naha’s Wakuta
village (a man renowned for his remarkable leg maneuvers, who had traveled to Fuzhou and trained
under Ryuru with Norisato), was on his deathbed. Upon being informed of Kitoku’s grave condition,
Ryuru demanded to be taken to his home immediately. Arriving too late, Ryuru said, “If he had had a
pulse remaining, I would have been able to save 8. In an article in the 1993 special commemorative
publication for the tenth anniversary festival for the Fuzhou Wushu Association, I discovered a
biography of the White Crane Master Xie Zhongxiang (1852–1930). I had come across Xie’s name
during my earlier interviews with Master Liu Songshan and Master Kanzaki Shigekazu (second-
generation master of To-on-ryu and a respected karate historian). Upon more closely examining the
biography of Xie Zhongxiang (provided by Wu Bin, the director of the Wushu Institute of China), I
discovered that Xie was a shoemaker from Fuzhou’s Changle district, and the founder of the
Whooping Crane style of gongfu. In examining the ve quan (kata) of Whooping Crane gongfu, I
discovered that two of them were among the six quan described in the Bubishi; Happoren and Nepal
I also discovered, in a newsletter from Tokashiki Iken, that Xie’s nickname was Ryuru, a fact
corroborated by Master Kanzaki.
9. A student of Aragaki Seisho (from Kuninda) named Tomura Pechin demonstrated Pechurrin
(Suparinpei), on March 24, 1867 during a celebration commemorating the March 1866 visit of the
Sapposhi Xhao Xin at Ochayagoten, which is Shuri Castle’s east garden. We know that Suparinpei,
Seisan, and Sanchin kata had been handed down in Kuninda long before Higashionna went to China.
As the Seisan and Peichurrin are not practiced in the system Ryuru Ko taught, it would seem that
Higashionna learned them from Aragaki Seisho. Other kata not taught in Ryuru Ko’s system include
Sanseiryu, Saifua, Kururunfa, and Sepai, which he may have learned from one of the Kojos, Wai
Xinxian, or even Iwah.
10. In an interview at Tokashiki Iken’s dojo in Naha in August 1994.
11. Not all researchers are of the opinion that Xie Zhongxiang is the man who taught Higashionna
Kanryo. Okinawan karate historian Kinjo Akio and Li Yiduan believe that a different man with the
same nickname was Higashionna’s teacher. ey claim that Xie and Kanryo were too close in age: that
Higashionna referred to Ryuru Ko as an “old man.” Based on Higashionna’s statement that Ryuru Ko
was a bamboo crasman who lived in a two-story house, they said that Xie, a shoemaker, must be a
different person.
I disagree with these points for several reasons. In light of existing evidence, the age gap argument
does not hold water. ere is no evidence to show that Higashionna ever said that Ryuru Ko was an
old man. ough Xie Zhongxiang was a shoemaker, his father was a bamboo crasman who lived in a
two-story house. I think the facts became confused over the years but remain convinced that Xie
Zhongxiang taught Higashionna Kanryo.
12. e fact that Iwah de nitely taught Matsumura and Higashionna’s teacher Kojo, indicated a
link between the traditions that evolved in Naha and Shuri. If Higashionna also studied with Iwah,
then the link would be that much closer.
13. An interesting point brought to my attention by Master Kanzaki Shigekazu. He said that the
Nepai quan (see Article 7, p. 158) descended directly from Fang Qiniang, and was taught to his
teacher, Master Kyoda Juhatsu, by Go Kenki. Given the time frames surrounding the advent of the
Bubishi in Okinawa we must not overlook Go Kenki as a plausible source from which the secret text
may have appeared.
14. While most Uchinanchu remembered for their prowess in the ghting traditions traveled to
Fuzhou, Matayoshi Shinko (1888–1947) enjoyed a pilgrimage of more encompassing proportions.
Matayoshi traveled to China more than once and spent considerable time and effort studying a
myriad of Chinese ghting disciplines. With Funakoshi, Matayoshi demonstrated at the Butokuden in
1917 and was among those who enjoyed the privilege of performing before the Japanese Crown
Prince Hirohito in 1921 at Shuri castle.
Matayoshi had a profound affect upon the growth and direction of Okinawa’s civil ghting
traditions. Son of a keimochi family, he learned kobudo from an early age. At age twenty-three he
ventured north to Hokkaido and rst entered the Middle Kingdom by way of Sakhalin Island in 1911.
In Manchuria, he befriended a tribe of mountain bandits and learned many of their ways. In
Shanghai, Matayoshi augmented his studies by brie y training at the legendary Jing Wu (also known
as the Qing Mo) Athletic Association, the same school where Miyagi Chojun studied for several
months in 1936.
Matayoshi Shinko also ventured to Fuzhou, where he diligently continued his pursuit of the
ghting traditions and related interests. Returning to Okinawa in 1934, he is remembered for his skill
in White Crane Boxing, acupuncture, herbal medicine, and a myriad of Chinese weapons.
15. Wai Xinxian also taught Aragaki Seisho, who in turn taught Higashionna before he went to
China. However, Gichin Funakoshi, in his 1922 Ryukyu Kempo Toudi-jutsu, wrote that Higashionna
studied directly under Wai Xinxian. It is possible that Higashionna spent the rst few years of his stay
in China studying under Wai at the Kojo dojo.
Funakoshi also wrote that Iwah taught Shaolin gongfu to Kojo. Hence, the relationship between
Aragaki, Kojo, Higashionna, Wai Xinxian, and Iwah would suggest that the ghting traditions that
developed in Shuri and Naha were connected.
16. e Kojo dojo in Fuzhou was relatively large, taking up a space of y tsubo (one tsubo
equalling the size of two tatami mats). As it was located very near the Ryukyukan dormitory, the dojo
oen served a gathering place for Uchinanchu living in Fuzhou.
17. In an interview in Tokyo, December 9, 1994.
18. Ohtsuka Tadahiko is the chief director of the Goju Kensha Karate-do Federation and author of
the Japanese translation of the Bubishi.
19. e Sanshikan were the top three ministers under the Okinawan king.
20. Douglas Haring (Trans.), Okinawan Customs: Yesterday and Today, Charles E. Tuttle
Publishing Company, Tokyo, 1969, pp. 38–39.
21. Ibid., pp. 42–44.
22. At the International Seminar of Budo Culture, International Budo University, March 1993.
23. Wa is a truly pervasive concept in Japanese society. It embodies a number of attributes
including order, calmness, peace, unity, conformity, and group-consciousness. It has been claimed by
intellectuals and politicians that wa is the central pillar supporting Japanese society and the reason for
its growth and success.
24. Kinjo Hiroshi started his study of karate in 1926 under Hanashiro Chomo (1869–1945) and
Oshiro Chojo (1888–1935), both of whom in turn were students of Itosu Anko. Described by Master
Richard Kim as a “walking encyclopedia of karate history” and “a master’s master,” Kinjo Sensei is one
of Japan’s most respected karate masters.

♦
 e Chinese characters for mushin (no mind) as brushed by Nagamine Shoshin.

Articles on History and Philosophy

Article 1: Origins of White Crane Gongfu

In spite of his ghting skills in Monk Fist Boxing, Fang Zhonggong was no
match for the scoundrels from a neighboring village who deceived and then
viciously beat him while vying for control of his village. e injuries Fang
sustained during the altercation were so severe that he was unable to fully
recuperate and fell gravely ill. Attended to by his loving daughter and
personal disciple, Fang Qiniang, his condition gradually deteriorated. No
longer even able to eat, he nally died.
Deeply troubled by the loathsome circumstances of her beloved father’s
death, Fang Qiniang vowed to take revenge. Although just a country girl
from the rural village of Yongchun, Fang Qiniang was nevertheless a
promising and spirited young woman. She longed to vindicate her family
name, but she had not yet mastered the ghting skills her father was
teaching her. She deeply pondered upon how she might nd the power and
strength to overcome such adversaries.
 One day, not long aer the tragedy, Fang was sobbing over the memory
of her loss when suddenly she heard some strange noises coming from the
bamboo grove just outside her home. Looking out the window to see what
was making such a racket, she saw two beautiful cranes ghting. She noticed
how the magni cent creatures strategically maneuvered themselves away
from each other’s erce attacks with remarkable precision. In the midst of
piercing screams, the vigorous jumping, and deceptive wing apping, the
barrage of vicious clawing and lethal pecking was well concealed.
Deciding to frighten off the creatures, Fang went outside and grabbed
the long bamboo pole she used for hanging clothes to dry. As she
approached the cranes, Fang swung the pole but was unable to get close.
Each time she attempted to swing or poke with the pole, they sensed her
proximity, and, before the pole could reach its intended target, the birds
instinctively evaded her every effort and nally just ew off.
Re ecting deeply upon this incident, Fang concluded that it was a
revelation and soon set about evaluating the white cranes’ instinctive
combative methods. If someone could ght the way the white cranes had,
that person would be unbeatable. Aer considerable time and study, Fang
nally came to understand the central principles of hard and so and
yielding to power. Fusing the central elements of Monk Fist gongfu with her
own interpretation of the birds’ innate defensive movements, she created a
new style.
Aer three years of relentless training, Fang developed into an unusually
skillful ghter. Capable of remarkable feats of strength and power, Fang
Qiniang was no longer the weak and frail girl she once was. Her skill and
determination nally gained her a notable reputation. Undefeated in those
three years, Fang’s innovative style ultimately became one of the most
popular civil self-defense traditions in and around Fujian Province, and
became known as Yongchun White Crane Boxing (Yongchun He Quan).
In an effort to govern the behavior of those who studied her tradition,
Fang cautioned her followers to only use their skills in self-defense. She
maintained that great bodily harm, including death, could easily result from
excessive force. Imparting her late father’s wisdom, Fang maintained that
without rst nding inner peace and harmony, one could never truly master
the ghting traditions, and hence never master their own lives. Master Fang
asserted that it is only through discovering and then mastering the world
within that the power of positive human force can be developed in harmony
with nature and used to defeat any adversary.
Fang said that the principles upon which her tradition was established
(i.e., correct breathing, moral precepts, inner-discovery, etc.) had been
handed down from ancient times and were not native to the district of
Fuzhou.

Fang’s Test
Fang’s reputation attracted many challengers wanting to test their skill
against that of a woman. However, none were successful. Zeng Cishu was
one of the men who dared to test Fang’s ability.
Described as invincible, Zeng was a hard style boxing expert with ngers
like iron and a body as hard as a rock. Demanding to do battle with the girl,
Fang promptly agreed and Zeng prepared to meet his opponent. Without
even being hit once, Fang swily dispatched the challenger. So taken by her
remarkable skill and gracious character, the fallen warrior immediately
petitioned her to accept him as her student. As her personal disciple, Zeng
Cishu went on to become Fang’s most prized student and eventually became
the second-generation master of White Crane gongfu.
In describing his bout with Master Fang, Zeng announced that he had
mistakenly relied too much upon physical strength. Fang only had to use her
evasive style and inner force to subjugate him. Zeng Cishu said she was truly
a master and worthy of her reputation. Because Zeng was regarded as such a
powerhouse, their bout served to greatly enhance Master Fang’s reputation
and brought much more recognition to her unique boxing method.
From that time on, Master Fang maintained that anyone learning the
ghting tradition must always make sure not to place too much emphasis
upon just physical training. True power and wisdom come from within and
are re ected without. Introspection and philosophical assimilation must
balance strict, hard physical conditioning. is is the way to transcend ego-
related distractions and get beyond the immediate results of physical
training. People who truly understand the ghting traditions are never
arrogant or unscrupulous, and never use their skill unjustly.
In the White Crane ghting tradition an instructor must teach according
to the student’s own individual ability. Learning the quan one can progress
at one’s own pace. Subsequently, the more earnestly one trains, the more
swily inner strength develops. As in the case of Zeng Cishu, who through
the relentless practice of the form Happoren developed his inner strength so
that it ultimately manifested itself and owed inward and outward through
his irty-six Vital Points, invigorating his body so that he could, at will,
summon his qi (life energy; ki in Japanese) to any of his vital points. Zeng
Cishu made this quan a popular tradition, which was perpetuated and
handed down.

Developing Inner Strength rough the Quan

1. Eliminate external distractions and concentrate only upon
intention.
2. Coordinate breathing and synchronize it with the muscular activity.
When you extend your arm, exhale and strike but conserve 50% of your
air. Be sure never to expel all of your air at one time. When you inhale,
your body becomes light. When you exhale, your body becomes rooted.
3. Listen to your breathing and become aware of every part of your
body.
4. ere must be a constant but pliable muscular contraction in the
deltoid, trapezius, latissimus dorsi, serratus, and pectoral muscle groups.
5. To encourage perfect diaphragm breathing, the spine must be
parallel to the stomach.
6. Techniques are executed forward and back from where the elbows
meet the waist.
 Understanding the physical and metaphysical precepts of hard and so
(gangrou in Mandarin, goju in Japanese) one must learn that it is the even
balance between the two that enables one to overcome the greatest adversary
of all; oneself. Hardness represents both the material force of the human
body and one’s erceness. Soness represents the gentleness of one’s
character and the resiliency to yield in the face of adversity. Together, these
are attributes that unfold through continual analysis and genuine
commitment.
One must counter force with pliability, and vice versa. All body
movement, including stealthy and evasive maneuvering, must be governed
by correct breathing. e body must be resilient like a willow branch being
blown in a erce gale; it gives with the force of the wind, but when the
strength of the wind vanishes, the bough spontaneously resumes its posture.
When the body stretches up and inhales, it resembles a giant ocean wave,
knowing no resistance. However, when a stable posture is assumed and the
air is forced out from the lungs while contracting the muscles, one becomes
immovable, like a majestic mountain.

Principles of Movement
1. Foot movement must be similar to walking. One initiates the step
naturally and concludes it with rmness.
2. Smoothly make each step identical to the last, with the big toe of the
rear foot aligned with the heel of the other (shoulder-width apart).
3. Foot movement, both in a forward and backward direction should
correspond to the crescent shape of a quarter moon with the knees
slightly bent, moving quietly.
4. Leg muscles must be rm but exible to engender mobility.
Immeasurable self-conquests are made possible through a peaceful mind
and inner harmony. e strength and resiliency gained from quanfa
training fosters an inner force with which one can overcome any opponent
and conquer worldly delusion and misery. Even when just walking, you
should always be conscious of combining your breathing with your
movement. In this way, should you be attacked, you will not lose your
balance. e relationship between your legs and body is similar to that of the
wheels of a wagon. Of what good is a sturdy buggy without wheels to move
it? Hand techniques must be supported by the legs to foster both stability
and mobility.

Advice for Engagement

1. e mind must be calm but alert.
2. Look for that which is not easily seen.
3. Use your peripheral vision.
4. Remain calm when facing your opponent.
5. Have con dent body language and facial expression.
6. Use a posture that will support mobility.

Using Your Hands

Hand techniques require the use of the body. e body generates the power
and the hands serve as the instruments of contact. Like a cat catching a rat, a
tiger pulls down a wild boar with its body; the claws serve as the means of
contact.
It takes great courage and skill to take out an adversary with a calm
mind. True masters establish a balance between their lives and their art to a
degree that their lives become as much a product of the art as is the art a
product of their lives.
When thrusting with the tips of the ngers, maximum force is achieved
only when the four ngers are squeezed tightly together and supported by
the thumb. Cultivating this special technique, one can generate remarkable
force.

Balance
Perfect balance is a re ection of what is within. It is also a prerequisite for
combative pro ciency. It is by mastering balance that one is able to easily
take advantage of, or deliberately create, a weakness in an opponent’s
posture. Such weaknesses must be attacked without hesitation.
If someone attempts to seize you by surprise, you might be better off to
escape, reestablish your balance, and then engage the opponent. However,
the circumstances dictate the means. It is good to employ evasive tactics
when forcefully attacked. It is a good time to launch a counteroffensive upon
perceiving that the opponent’s energy is exhausted.
Like the sun’s strength, your energy must radiate outward, your eyes
should be as clear as the moon, and your legs should be like the rolling
wheels of a cart. Your posture too, from head to toe, must be evenly
balanced so that footwork and hand techniques support each other. If
everything is in balance, no one will be able to defeat you.
Be sure to practice according to your teacher’s advice and always be open
to learn the ways of others. It takes a long time to achieve perfection based
upon our experience. Do not be in a hurry; patience is a virtue. Above all, be
honest with yourself, do not deceive others, and live a modest life. If you do
not follow these rules, you will never realize the Way.
Passing on Fang’s tradition to the families in Yongchun village, Zeng
Cishu came to have many students, one of whom became the second
successor. His name was “Teng Shan” Wang Foudeng and he was responsible
for perpetuating Fang’s tradition in the years that followed.

In his 1983 book Hakutsuru Mon: Shokutsuru Ken, Liu Yinshan describes Fang Zhonggong (he refers
to him as Fang Huishi) as a Shaolin recluse and a master of Eighteen Monk Fist boxing (Shiba Luohan
Quanfa). While waiting for the overthrow of the Qing dynasty, Fang sought refuge at the Shalian
Temple (Shoren-ji in Japanese) in Putian, Fujian.
Although it is not in the text, according to Master Liu Songshan, Fang Qiniang transcended any desire
to violently revenge her father’s death upon having mastered her art of self-defense. e quan referred
to in this article is Happoren.
(TR)

Article 2: Master Wang Reveals His Secrets

True mastery can only result aer years of uncompromising training.
Austere conditioning must be evenly balanced with philosophical
assimilation and protracted introspection. Wisdom is putting knowledge
into action.

Laws of Wisdom
1. Let anger be your enemy.
2. Remember, an empty vessel makes the most noise.
3. Patience is the foundation upon which security and long life rest.
4. Know well your station in life.
5. Trustworthy reputations are only gained from virtuous merit.
6. Success is the fruit of the strong and wise.
7. Delay is the best remedy for anger.
8. ose who will be enlightened are the ones who live moderate lives,
have simple tastes, consume natural foods, and pursue the wisdom of the
sages.
9. Remain honest in your heart, true to your discipline, and refrain
from overindulgence, and you will enjoy great rewards in life.
10. Mind your manners and your own business.
11. Discretion is the better part of valor.
12. e barriers of human achievement lie only in the mind.
13. An idle mind is a demon’s workshop.
14. Justice exists for those who live according to the Way, as these are one in
the same.
15. Be happy without cause and make the best of what you have.
16. True friendship knows no boundaries.
17. It is a humble virtue to be wealthy and not affected by it.
18. Cause and effect are mutually consistent.
19. Despair is the conclusion of fools. Tomorrow’s success is built upon
yesterday’s failures. Live in the here and now. Do not seek more but learn
to enjoy less.

Article 3: Advice on Correct Etiquette

We are all responsible for our own health and behavior. Our physical health
and mental well-being must always be the highest priorities in our lives.
Hence, training in quanfa must be an even balance of physical conditioning
and metaphysical study to foster both vitality and virtue.
Regardless of whether people study quanfa for health, recreation, or
self-defense, everyone must understand that it is not to be misused.
erefore, teachers should have their disciples swear an oath. In this oath,
disciples must pledge to never intentionally hurt anyone or do anything
unjust.
For disciples whose progress remains hampered, more emphasis should
be placed upon metaphysical study. In so doing, the value of patience and
diligence will make itself apparent.
If one is moody and has irresistible urges to behave violently and disturb
the tranquillity of heaven or nature, they are sure to meet with extremely
prejudicial circumstances.
is advice holds an extra special importance for the education of young
men who study the ghting traditions. Young men are oen known to y off
the handle without reason. A lack of con dence and ego-related distractions
are the source of unwarranted aggression. Like animals, they oen run in
packs making trouble. Misusing their quanfa skills, they develop
reputations worthy of criminals and the outcasts of society. As a teacher, it is
critically important to recognize such character weaknesses early if one is to
prevent such disgrace from occurring.
Do not deceive your fellow man. If the moral precepts of quanfa are
disregarded, by teacher or disciple, one’s life will be doomed to failure.
Deceiving people is the most serious of all crimes as there is no defense
against it. Should someone take it upon themselves to deceive another, the
gods will protect the good and judge the evil. ose who use deceit and
violence will never know peace or enjoy a long life.
One must always respect the rights of others and exercise humanity in
daily life. ose who abide by the natural laws of heaven and earth will
prosper and their descendants will continue on forever.
An old proverb says “look at a crab with cold eyes; ignore the wicked as,
sooner or later, they will meet their own fate.”

is proverb indicates that one should view immoral or evil individuals dispassionately.
(TR)

Article 4: Philosophy
e true meaning of wu (martial ((way)), bu in Japanese) lies not in victory
or defeat, but rather, in patience, sincerity, honesty, and benevolence. In
spite of developing only mediocre skills, one can still enjoy immeasurable
rewards and nd direction through helping their fellow man. Austere
conditioning and balanced nutrition are the cornerstones of mental stability.
Together, this combination will foster and support vigorous qi energy. e
innermost secrets of quanfa emerge when a vigorous qi is developed
through dedicated training.
Understanding how personal achievements are made possible through
diligent daily training, quanfa must be recognized as a lifelong pursuit.
Without warning, almost as if by magic, one’s qi will surface, compelling
one to stay in touch with nature.
ere are many signs and lessons that must not be overlooked along the
unyielding path of quanfa. Most make themselves known within the rst
few years of training. Patience and perseverance are seen as two of the
biggest stumbling blocks for most disciples.
Lacking con dence about self-protection is the mind’s subliminal
message to the body that more training is necessary to overcome fear.
Indomitable fortitude illuminates the darkness of fear. At a glance, others
will recognize this inner strength. Regardless of one’s punching power or the
stability of their posture, quanfa can be an effective deterrent against
unwarranted aggression.
One can overcome an opponent’s dominance and thwart others’
oppressive behavior through quanfa training. Be a person of digni ed
behavior, recognized for kindness and consideration of others less fortunate.
Managing animosity calmly and impartially will establish a reputation with
which a peaceful and happy life will be enjoyed.
However, beware, as the same laws, both good and bad, apply to all. If
the power of quanfa is misused, misfortune is sure to occur. Enemies will be
quick to target those who are easily lured by the wrath of others. eir
slander can ruin a reputation and result in having one’s station in life
lowered. Do not forget the old saying, “Enemies are easily made and oen
decide the fate of wrong-doers who take pleasure in impertinence.”
e following philosophy has also been handed down by the ancient
masters and should be considered carefully. Nothing is more important than
one’s patience and consideration as practiced in daily life. Live in the “here
and now,” and do not be distracted by the ways of the world. If you rush,
your path will be narrow, but by keeping one step back, the way will be wide.
Simplicity is more desirable in the end. Write down what you have learned
and study the wisdom of those who have come before you.

Article 5: Master Wang’s Observations on Monk Fist Boxing

Containing an in nite variety of outstanding skills, Monk Fist Boxing shares
many similarities with the White Crane tradition. As it has no weak points, I
cannot help but remain deeply impressed by this elusive but superb method.
ere can be no question that Monk Fist Boxing has either been the
forerunner, or served to in uence the development of many other civil
ghting disciplines.
By using simple, but clever, geometrical principles of movement, Monk
Fist Boxing leaves no weaknesses in its defensive application. Its formidable
arsenal of defensive and offensive techniques can be easily used in both
linear and circular patterns in a wide range of directions and elevations.
Enhancing its application, Monk Fist Boxing also employs the principles
of hard and so. Evasive and resilient, the defensive applications of Monk
Fist Boxing are complemented by its remarkably aggressive offense.
Monk Fist Boxing’s elusiveness embodies all the deception of a desert
mirage, while its jumping maneuvers are meant to be performed with the
quickness of a bolt of lightning ashing out from a cloud. To that end, Monk
Fist Boxing remains an omnipotent system of self-defense.
Studying the hand and foot principles of Monk Fist Boxing will serve to
enhance one’s own ability. e harder one trains, the more pro cient one
becomes.

Advice
If you should be attacked by a powerful force, be sure never to become
desperate. Diligent training cultivates an inner calm that enhances one’s
instinctive ability to counter any offensive. Linear attacks are neutralized
from an angle while angular attacks are repelled in a straight line. is is a
fundamental practice used by Monk Fist Boxers and a practice we must all
master.

Etiquette
It is said that a person who truly knows himself will never harm another
human being, even under provocation. True quanfa disciples are never
haughty or proud, but are honest and simple folk.

Conclusion
Be careful never to demand more than that which is considered reasonable
from people in any situation. Exercise modesty at all times. Feel comfortable
to discuss the secrets of quanfa with those with whom you are close,
however, stay clear of unscrupulous and spiteful people. One must be
especially careful of the “wolves in sheep’s clothing.”
Article 26: e Guardian Deity Jiu Tian Feng Huo Yuan San Tian Dou

Ohtsuka Tadahiko Sensei described this deity as the third son of an all powerful Chinese god of war.
Holding the position of Feng Huo Yuan, he is the guardian of Zheng Li (old name for Fujian). Young,
handsome, and virtuous, he is also an aspiring disciple of the combative disciplines. Representing
virtue, propriety, and perseverance, he was once revered by ardent disciples of gongfu in Fuzhou. e
same Chinese characters describing this god appear in the Liu family’s Shaolin Bronze Man Book. Xie
Wenliang, master of Whooping Crane Boxing, also has an illustration of this diety in the altar in his
home. According to Liu Yinshan, Fang Zhonggong worshipped this deity while at the Shalian
monastery. Aer his tragic death, Fang Qiniang adopted the god as a symbol of justice and propriety
for her tradition. He appears in Mabuni Kenwa’s Bubishi and poorly reproduced likenesses of this
deity also appear in other versions of the Bubishi as well. e deity in the photograph (following page),
owned by Matayoshi Shinho, was brought from Fuzhou back to Okinawa by his father, Matayoshi
Shinko, aer his rst trip to China, and also appears in his secret book on White Crane.
(TR)

♦
 PART TWO

Chinese Medicine and

Herbal Pharmacology
♦
Folk medicine maintains that herbs and exercise are man’s only natural
protection against illness. Herbs can and do provide energy and promote
smooth blood circulation allowing the human body to eliminate the
accumulation of toxins and the congestion that cause disease. In addition,
herbs aid digestion, assimilation, and elimination. Moreover, herbs can be
used to treat minor aliments as well as acute chronic conditions. Herbs have
a remarkable history of healing the human body and maintaining good
health when properly used. Unlike modern chemical medicines, natural
herbs are much safer and do not leave residue in the body that produces
side-effects.
Of all countries in the world, China has the longest unbroken tradition
of herbal medicine. In China, medicinal herbs have played an inseparable
role in the civil ghting traditions for centuries. For masters of traditional
gongfu, the principles of herbal medicine, acupuncture, massage, and other
related forms of trauma management were an integral part of training; a
speedy recovery was always necessary during a period void of social
security. However, that knowledge, like the moral precepts upon which the
ghting traditions rest, have been overshadowed in the modern era with its
myriad of eclectic traditions, commercial exploitation, and the competitive
phenomenon.
Articles 10, 11, 12, 19, 30, and 31 appear in the Bubishi with neither
detailed explanation nor direction, and, like the other articles in this old
text, are plagued by grammatical errors. e absence of any detailed
information led this writer to believe that the prescriptions illustrated in the
Bubishi were originally recorded by, and for, those who had previous
knowledge of their application. However, aer being copied by hand for
generations, much has been lost because of miscomprehension and
mistranslation. Mr. Li Yiduan said that orthodox Chinese herbal medicines,
their names, and prescriptions are standardized throughout the country.
However, in the case of local folk remedies, the names of prescriptions and
ingredients are not standardized and vary from district to district. Aer
consulting several local experts in Fuzhou, Mr. Li also said that “the
information that appears in the Bubishi, especially the herbal prescriptions
and vital point sections, is lled with numerous grammatical inaccuracies.
In some parts of the Bubishi, whole sections have been omitted, while other
parts have been recorded incorrectly, leaving the remaining information
unintelligible.” Mr. Li concluded by saying that “there can be no question
that these problems have occurred during the process of copying the text by
hand over the generations.”
I have grouped the aforementioned six articles together, along with some
preliminary research, to help explain the history and signi cance of Chinese
herbal therapy or zhong yao, its related practices, and its relationship to the
ghting traditions.
According to Chinese folklore, many centuries ago, a farmer found a
snake in his garden and tried to beat it to death with a hoe. A few days later
he discovered the same snake slithering around in his back yard, and he
tried to kill it again. When the seemingly indestructible serpent appeared
again a few days later, the farmer gave it another beating, only to see the
bleeding viper squirm into a patch of weeds where it commenced eating
them.
Upon observing the reptile the following day, the farmer was astonished
to nd it invigorated with its badly beaten body rapidly healing. Such was
the discovery, as legend has it, of san qi (Panax Notoginseng), a powerful
healing herb, now used in a variety of herbal medicines.
Like so many other aspects of Chinese culture, herbal medicine has also
had a host of heavenly deities or semidivine idols representing it. e “ree
August Ones,” Fu Xi, Shen Nong, and Yao Wang, once depicted the divine
accuracy and propriety of this science. In Chinese history, the legendary
emperor and last of the “ree August Ones,” Shen Nong (3494 B.C.) is
regarded as the creator of medicine. Yao Wang, the second of the “ree
August Ones,” is known as the “King of Medicinal Herbs.” Fu Xi, the rst of
the “ree August Ones,” reputed to have lived about four thousand years
ago, is generally credited with having invented just about everything else.
e tradition of using Chinese herbs for medicinal applications predates
Christianity by more than three millennium. Shrouded in a veil of myth and
mysticism, the history of herbal concoctions have been associated with such
rituals as Shamanism and the forces of the supernatural. Although used
more oen to create an appropriate ritualistic atmosphere rather than
strictly for their medicinal properties, ancient religious sects customarily
used herbal concoctions in ceremonial rites. ese shamans paved the way
for the Daoist recluses who later chose to leave their communities to live in
wild mountainous areas and lengthen their lives by using herbs, training in
the civil ghting arts, and doing breathing exercises.
Confucian, Daoist, and Buddhist philosophy have also had a profound
effect upon the development of herbal medicine. Confucius (551–479 B.C.)
developed a moral and social philosophy based on the premise that the
balance of yin and yang creates a correct order and harmony in the universe.
He claimed that man must be moral and study and act in accordance with
the Five Virtues (e.g., benevolence, justice, propriety, wisdom, and sincerity)
in order to bring harmony to the world. In contrast Lao Zi taught that
nature was harmonious when le alone and that man could have no positive
impact on it. He claimed that one had to learn to stop resisting nature and
that it was only through passivity, the following of the path of least
resistance, and embracing nature in all its glory that positive results could be
attained. Later Daoists invented a path to salvation and a spiritual
destination, a mythical “Island in the Eastern Sea” where there was a herb
that had the power to bestow immortality.
By the rst century B.C., Dong Zhongshu had applied the yin-yang
theory to internal medicine and nutrition. During the tumultuous Zhou
dynasty (ca. 1000–221 B.C.) many scholars, like their forebearers, the
mountain recluses, sought out sanctuary deep in the mountains, and became
known as the “Immortals of the Mountains.” Continuing the tradition of
medical analysis, their research ultimately became the principal force behind
the development of herbal medicine.
e rst records of Chinese herbal concoctions, aer graduating from
sorcery to sophistication, are discovered in the classic discourse on internal
medicine written by Huang Di (2698–2587 B.C.), the legendary “Yellow
Emperor.” However, it was not until the Han dynasty (206 B.C.–220 A.D.) that
Zhang Zhongjing (ca. 160–200 A.D.) developed the practice of herbal
medicine as a science. Considered the great codi er of medicine, Zhang’s
unique application of the yin-yang and ve-element theories helped
establish a basis from which to more accurately diagnose and treat illness
with herbal medicines. As such, sicknesses could be associated with speci c
organ dysfunctions and herbal remedies prescribed accordingly.
Many herbal formulae have been handed down from the Han dynasty.
ey have been re ned, tested, veri ed, and experimented on by a hundred
generations of herbalists, and in each generation their ndings have been
recorded and preserved.
It was during the Han dynasty that herbal formulae were notated and
began to be used as an anesthetic in surgery. e eminent physician Hua
Tuo (A.D. 141–208) used herbal soups to anesthetize patients in the surgical
treatment of super cial diseases and wounds, and also experimented with
hydrotherapy and the use of herbal baths.
Profoundly in uenced by the mountain recluses, Hua Tuo was also an
ardent disciple of the ghting traditions. Concluding that balanced exercise
and intelligent eating habits were instrumental in the cultivation of “a
healthy life,” Hua developed a therapeutic gongfu tradition based upon the
movements of ve animals: the deer, tiger, monkey, crane, and bear.
rough invigorating the vital organs, Hua’s therapeutic practice improved
one’s circulation, respiration, digestion, and elimination. It also helped to
improve physical strength while eliminating fatigue and depression. As such,
the importance and relationship between physical exercise and herbal
medicine was established over 1700 years ago.
 Meridian Channels in Chinese Medicine Over the course of
centuries, an unending line of devout and observant physicians detected the
existence of internal energy passageways and recorded their relationship to a
number of physiological functions. Physicians came to observe speci c
hypersensitive skin areas that corresponded to certain illnesses. is
ultimately led to the recognition of a series of recurring points that could be
linked to organ dysfunction. By following these xed paths, the points came
to be used to diagnose organ dysfunction. e route linking these series of
points to a speci c organ became known as a meridian.
e idea for attacking the twelve bi-hourly vital points surfaced from
research surrounding the polarity or “Meridian Flow theory” of
acupuncture. By the Song dynasty, Xu Wenbo, an eminent acupuncturist
and the official doctor for the Imperial family, developed this theory into a
science. Concluding that the breath (respiratory system) and blood
(circulatory system) behaved within the body in the same way as the earth
rotated in the sky, he discovered how the vital point locations changed with
time. He found that the human body’s twelve meridians correspond to the
twelve bi-hourly time divisions of the day. ere are twelve scichen to a day
and each scichen is equivalent to two hours. e scichen are named aer the
twelve animals of the Chinese zodiac, therefore, the period between 11 P.M.
and 1 A.M. is the Time of the Rat, 1 A.M.–3 A.M. is the Time of the Ram, and
so on. It is through this method that a certain vital point could be most
fatally traumatized during a corresponding scichen interval. Meticulously
recording his research, he documented more than 350 vital points. His
analysis identi ed how the respiratory and circulatory systems correspond
to a given meridian or vital point, and which vital point opened and closed
at what time.
Responsible for remarkable advances in medical science, Xi Yuan, an
eminent thirteenth-century Chinese physician, standardized the methods of
how to improve a sick patient’s prognosis by stimulating the points of a
corresponding meridian. Xi Yuan was also among those who furthered the
research into the in uence of solar and lunar cycles on the circulatory
system and organs.

e times for the twelve shichen.

Xi Yuan determined precisely at what time of each day the twelve regular
meridians exhibited two-hour periods of maximum and minimum energy
by comparing his ndings to the shichen. To perpetuate his analysis, Xi
Yuan drew charts and diagrams illustrating the central principles of this
complex theory.
In time, ways of utilizing herbs to cure dysfunctioning organs and
correct the ow of energy in the body were developed. Some herbs were
used for a speci c meridian and would not be mixed for they could cause
disease instead of curing it when combined.
With the advent of Buddhism, a growing intercourse between India and
China gradually affected the growth and direction of herbal medicine and
the ghting traditions. From the rst to the ninth centuries A.D., pilgrims,
sages, translators, teachers, trade delegates, ambassadors, etc. crossed and
recrossed the mountains between the two cultures. Part of that intercourse
was directly concerned with healing.
 India has long had a profound tradition of herbal medicine. By the start
of the Tang dynasty (618–907 A.D.), all serious Chinese physicians and
doctors were familiar with both the Chinese and Buddhist texts of healing.
is cross-fertilization of knowledge advanced Chinese medicine
considerably.
By the Ming dynasty, the principles of acupuncture and herbal medicine
had spread widely and a great number of books had been written on all
aspects of them. Every physician in China, from Imperial Court doctor to
village medicine man, vigorously employed the principles of herbal
medicine and acupuncture to help sick people.
One of the most important documents on herbal medicine of that time
was the Ben Cao Gang Mu (General Outline and Division of Herbal
Medicine), by Dr. Li Shizhen (1517–93). Considered one of Ming China’s
most eminent medical scholars, his classic encyclopedia of herbal medicine
listed 1892 different herbal medicines, in y-two volumes (scrolls), and
took twenty-seven years to research and compile. Translated into
Vietnamese, Japanese, Russian, French, German, Korean, and English, it has
even been claimed that Li’s prodigious treatise even in uenced the research
of Charles Darwin.
Following the Qing dynasty, China’s Imperial Medical College
established a national standard for the healing sciences of acupuncture,
herbal medicines, qigong, moxibustion, and massage therapy.
However, Western medical standards have, until only quite recently,
always considered these ancient natural principles of medicine sort of a
“backwoods” tradition. It has only been aer lengthy analysis and
astonishing results that these concepts have been widely accepted in the
Western world and are now oen used side by side with modern technology.
In the Shaolin Bronze Man Book, there is an article that describes the
important connection between medicine and the civil ghting traditions, “a
person who studies quanfa should by all means also understand the
principles of medicine. ose who do not understand these principles and
practice quanfa must be considered imprudent.”
 In his 1926 publication Okinawa Kempo Karate-jutsu Kumite, Motobu
Choki (1871–1944), unlike his contemporary Funakoshi Gichin, described
revival techniques, the treatment of broken bones, dislocated joints,
contusions, and the vomiting of blood caused by internal injury, and
explained the value of knowing medical principles. Much like the Bubishi,
Motobu refers to various herbal concoctions and how they are able to
remedy numerous ailments, be they external or internal. Motobu’s book lists
many of the same herbs noted in both the Bubishi and the Shaolin Bronze
Man Book (see Article 31, p. 99).

Examples of Herbal Medicine

Chinese herbal medicine employs a myriad of ingredients from the
undersea and animal kingdoms, the world of plants, fruits, and vegetables,
along with minerals and a select number of exotic elements. While there are
virtually hundreds of kinds of products that are extracted from mother
nature, the following list represents the principal sources from which most
are derived: roots, fungi, shrubs, sap and nectar, grass, wood and bark, oral
buds, petals, leaves, moss, plant stems and branches; fruits, nuts, seeds,
berries, and various vegetables; various insects, reptiles, pearls, sea life, and
ground minerals; deer antlers and the bones of certain animals. Unusual
elements include the internal organs of various animals and sh, scorpion
tails, wasp or hornet nests, leeches, moles, praying mantis chrysalis, tortoise
shell, bat guano, dried toad venom, male sea lion genitalia, urine of
prepubescent boys, domestic fowl gastric tissue, the dried white precipitate
found in urinary pots, powdered licorice that has been enclosed in a
bamboo case and buried in a cesspool for one winter (the case being hung to
dry thoroughly and licorice extracted), dried human placenta, and human
hair.
Generally speaking, prescriptions are drunken as tea or soups; made into
hot and cold compresses, poultices, powders, ointments, liniments, and oils
for massaging directly into wounds or sore areas; re ned into paste for
plasters; or put in pills or gum to be taken orally. Herbs are usually
prescribed together to enhance their effectiveness, with the exception of
ginseng, which is usually taken by itself. Described as the “master/servant”
principle, herbs of similar properties and effects are used together.
Following serious injury or sickness, it is essential to reestablish
homeostasis within the glandular, circulatory, and nervous systems to
ensure a healthy recovery. Sharing corresponding principles, herbal
medicines, acupuncture, moxibustion, and massage have, and continue to
be, effective practices in trauma management and the curing of disease.
Nowadays, with the growing concern over the side-effects of
prescription drugs, an understanding of ecology, and people’s desire to take
greater responsibility for their own health, the use of medicinal herbs is
experiencing a remarkable revival.

Effects of Herbal Medicine

e following terms meticulously describe the effects of herbal medicines:
analgesic: eliminates pain while allowing the maintenance of consciousness and other senses
anesthetic: eliminates pain and causes unconsciousness anthelmintic: kills or removes worms
and parasites from the intestines antidote: counteracts poisons
antiphlogistic: reduces in ammation
antipyretic: reduces fever
antiseptic: kills microorganisms
antispasmodic: reduces or stops spasms
antitussive: suppresses coughing
aphrodisiac: increases sexual desire
astringent, styptic: reduces blood ow by contracting body tissues and blood vessels carminative:
assists in the release of atulence cathartic: assists the movement of the bowels demulcent:
soothes infected mucous membranes diaphoretic: assists perspiration
digestive: assists digestion
diuretic: assists urination
emetic: causes vomiting
emmenagogue: assists menstruation
emollient: soens, soothes
expectorant: assists in expulsion of phlegm hemostatic: stops blood ow
 laxative: assists bowel movements gently
purgative: assists bowel movements strongly refrigerant: cooling, relieves fever
sedative: reduces anxiety, excitement
stimulant: increases sensitivity and activity stomachic: toni es the stomach
tonic: restores or repairs tone of tissues

rough meticulous research, unending cross-referencing, and the untiring assistance of the Fujian
gongfu masters and herbalists associated with Mr. Li Yiduan, Mr. and Mrs. Okamoto of the Tokiwa
Herb Emporium, botanist Suganuma Shin, my friend Mitchell Ninomiya, and my wife Yuriko, I am
able to present the translation of the following articles.
For the sake of easy future reference, the botanical terms of these plants and elements of nature
have been transcribed. Over the years, in the various old reproductions of the Bubishi I have come
across, rarely did I nd precise weight measures or accurate preparations for the herbal prescriptions
detailed. Furthermore, in at least one notable case, the prescription had been completely rewritten (no
doubt by a modern herbalist). Nonetheless, I did learn that the precise weights and preparations for all
the legible prescriptions in the Bubishi could be accurately determined by any Chinese herbalist,
especially aer diagnosing a sick patient’s condition.
However, the following prescriptions are presented here as informative matter only, and are not
intended to be construed by the reader as reliable or in some instances safe treatments for the
corresponding maladies.
(TR) ♦
 is calligraphy by Grandmaster Yagi Meitoku means “Inhaling represents
soness while exhaling characterizes hardness.” is quote was taken from Article
13 (p. 159) of the Bubishi and inspired Grandmaster Miyagi Chojun to name his
style Goju-ryu.

Articles on Chinese Medicine and Herbal Pharmacology

Article 10: Prescriptions and Medicinal Poems 1. Dipsacus asper Wall.

(Dipsacaceae): used as a tonic for bones and tendons 2. Achyranthes
bidentata Blume. (Amaranthaceae): for sprains or fractures to the hip and
leg 3. Chaenomeles sinensis Koch. (Rosaceae): used for convulsions, spasms,
and as an antispasmodic 4. Acanthopanax spinosum Miq. (Anacardiaceae):
prescribed as an analgesic for rheumatic pain, spasms, colic, gastralgia, and
impotency 5. Pistacia lentiscus L. (Anacardiaceae): also known as mastic,
employed as analgesic and sedative for gastralgia, cardiodynia, mastitis,
peptic ulcers, boils, and carbuncles; also as a antitussive and expectorant 6.
Salvia miltiorhiza Bunge. (Labiatae) and Rehmannia glutinosa Lib.
(Scrophulariaceae): prescribed to improve circulation and for production of
new blood 7. Angelica sinensis (Umbelliferae) and Carthamus tinctorius L.
(Compositae): used to cure congestion, improve poor circulation, and clear
extravasted blood 8. Arethusa japonica A. Gr. (Compositae) or (Labiatae):
used to promote blood circulation and smooth monthly menstruation 9.
Scirpus yagara (Cyperaceae) and Curcuma zedoaria Roc. (Zingiberaceae):
helps remedy old injuries or chronic pain 10. Akebia quinata Decne.
(Lardizabalaceae): prescribed as a diuretic and antiphlogistic; in particular
for bladder infections and intestinal problems 11. Rice Brew: when mixed
with wine, good for gastric disorders, diarrhea, and fever 12. Typha latifolia
L. (Typhaceae) and Semen sinapis Albae. (Cruciferae), or Schizonepeta
tenuifolia Briq. (Labiatae): astringent, styptic 13. Caesalpinia sappan L.
(Leguminosae) and Curcuma longa L. (Zingiberaceae) or Curcuma
aromatica Salisb. (Zingiberaceae): used to clear extravested blood; used
externally for bruises and orchitis 14. Drynaria fortunei (Kze.) J. Sm.
(Polypodiaceae): used for bone fractures 15. Bletilla hyacinthina R. Br.
(Orchidaceae): used externally as emollient for burns and skin disorders
when the pseudobulbs are powdered and mixed with sesame oil; also an
effective agent when used with other herbs for fractured bones 16. Copper,
native: analgesic, decongestant for bruises, contusions, fractures, and
dislocations 17. Allium sinensis G. Don. (Liliaceae): effective in eliminating
intestinal blockage in both the small and large intestines 18. Imperata
cylindrica Beauv. (Graminae) and Nelumbo nucifera Gaertn. (Nymphaceae):
prescribed together with a pint of lotus roots for hemostasis 19. Nelumbo
nucifera Gaertn. (Nymphaceae), and Biota orientalis Endl. (Cupressanceae):
used to treat the vomiting of blood 20. Corydalis bulbosa DC. or Corydalis
ambigua Cham. (Papaveraceae): improves blood circulation and dissipates
bruises 21. Gynura pinnati da Vanniot. (Compositae): prescribed as a
hemostatic or used externally as a styptic drug 22. Curcuma longa L.
(Zingiberaceae): when thinly sliced, effective in suppressing pain in arm
injuries 23. e clear urine of boys under age twelve is an effective pain
killer when used on incised wounds 24. Achyranthes bidentata Blume.
(Amaranthaceae): used to stop profuse bleeding 25. Imperata cylindrica
Beauv. (Gramineae) and Senecio palmatus Pall. Moore (Compositae): for
hemostasis 26. Leonurus heterophyllus Sweet (Labiatae): an effective pain
killer used for serious injuries 27. Allium tubersum Roxb. (Liliaceae): used
for hemoptysis (coughing up blood) 28. Ampelopsis japonica (Vitaceae):
used against tetanus aer being wounded by a metal weapon 29. Morus alba
L. (Moraceae): used for lung-related disorders—asthma, bronchitis,
coughing, etc.
30. Malted rice and vinegar are used together to reduce swelling 31.
Daemonorops draco Blume. (Palmae): used to clear internal extravasted
blood, improve circulation, and promote the production of new blood
32. Minium (red lead oxide) combats poison, congestion, and improves
the condition of blood; used externally as a disinfectant ♦

Article 11: Twelve-Hour eory Recuperative Herbal Prescriptions

MERIDIAN SHICHEN

Gall Bladder Rat (11 P.M.–1A.M.) 1. Bupleurum falcatum L. (Umbelliferae)

3.75 grams 2. Platycodon grandi orum DC. (Campanulaceae) 3.75 grams 3.
Ophiopogon japonicus Wall. (Liliaceae) 3.75 grams 4. Pinellia ternata
(unb.) Breit. (Araceae) 3.75 grams 5. Rehmannia glutinosa (Gaertn.) 7.5
grams 6. Ziziphus sativa Hu (Rhamnaceae) 3.75 grams 7. Semen persicae
(L.) Batsch. (Rosaceae) 7.5 grams Liver Ox (1–3 A.M.) 1. Dipsacus asper
Wall. (Ditsacaceae) 3.75 grams 2. Achyranthes bidentata Blume.
(Amaranthaceae) 3.75 grams 3. Ligusticum wallichii Franch. (Umbelliferae)
3.75 grams fried 4. Angelica sinensis (Umbelliferace) 7.5 grams 5.
Rehmannia glutinosa (Gaertn.) 7.5 grams 6. High quality Allium tuberosum
Roxb. (Liliaceae) 3.75 grams 7. Berberis lycium (Solanaceae) 7.5 grams
Lungs Tiger (3–5 A.M.) 1. Schizonepeta tenuifolia Briq. (Labiatae) 3.75
grams 2. Glue prepared from the hide of a black ass 3.75 grams 3. Dioscorea
japonica unb. (Dioscoreaceae) 7.5 grams 4. Limonite 7.5 grams 5. Morus
alba L. (Moraceae) 3.75 grams 6. Xanthoxylum piperitum DC (Rutaceae)
3.75 grams Large Intestine Rabbit (5–7 A.M.) 1. Morus alba L. (Moraceae)
7.5 grams 2. Allium sinensis G. Don. (Liliaceae) 3.75 grams 3. Salvia
miltiorhiza (Labiatae) 7.5 grams 4. Caesalpinia sappan L. (Leguminosae)
3.75 grams 5. Corydalis bulbosa DC. or Corydalis ambigua Cham.
(Papaveraceae) 3.75 grams 6. Anemone cernua umb. (Ranunculaceae)
3.75 grams 7. Curcuma longa L. (Zingiberaceae) 3.75 grams Stomach
Dragon (7–9 A.M.) 1. Aegle sepiaria DC. 3.75 grams 2. Saussurea lappa
Clarke (Composite) 3.75 grams 3. Ophiopogon japonicus Wall. (Liliaceae)
3.75 grams 4. Pheretima asiatica Michelsen (Lumbricidae) 7.5 grams grilled
and powdered 5. Rice Brew 3.75 grams 6. Angelica sinensis (Oliv.) Diels
(Umbelliferae) 3.75 grams 7. Davillia mariessi (Polypodiaceae) 7.5 grams
Spleen/Pancreas Snake (9–11 A.M.) 1. Amomum cardamomum L.
(Zingiberaceae) 6.24 grams 2. Poria cocos (Schw.) Wolf. (Polyporaceae) 6.24
grams 3. Atractylodes lancea (unb.) DC. (Compositae) 3.75 grams fried
4. Dioscorea japonica unb. (Dioscoreaceae) 3.75 grams 5. Paeonia
albi ora Pall. (Ranunculaceae), or Anemone raddiana Regel
(Ranunculaceae) 6.24 grams charred 6. Ligusticum wallichii Franch.
(Umbelliferae) 6.24 grams Heart Horse (11 A.M.–1 P.M.) 1. Clansena
lansium (Lour.) Skeels (Rutaceae) 6.24 grams 2. Magnolia officinalis Reh. et
Wils. (Magnoliaceae), or Angelica sinensis (Oliv.) Diels (Umbelliferae) 3.75
grams 3. Drynaria fortunei (Kze.) J. Sm. (Polypodiaceae) 6.24 grams 4.
Semen persicae (L.) Batsch. (Rosaceae) 6.24 grams Small Intestine Ram (1–
3 P.M.) 1. Allium macrostemon Bge. (Liliaceae) 6.24 grams 2. Akebia quinata
(unb.) Decne. (Lardizabalaceae), or Arctium lappa L. (Compositae) no
weight listed 3. Juncus decipiens (Buch.) Nakai (Juncaceae) or Imperata
cylindrica Var. Major (Nees) Hubb. (Gramineae) 6.24 grams 4. Caesalpinia
sappan L. (Leguminosae) 6.24 grams 5. Rehmannia glutinosa Libosch.
(Gaertn.) (Scrophulariaceae) 6.24 grams Bladder Monkey (3–5 P.M.) 1.
Akebia quinata Decne. (Lardizabalaceae) 3.75 grams 2. Alisma plantago L.
(Alismaceae) 6.24 grams 3. Poria cocos Wolf. (Polyporaceae) 3.12 grams 4.
Rehmannia glutinosa Libosch. (Gaertn.) (Scrophulariaceae) 6.24 grams 5.
Spirodela polyrhiza Schleid. (Lemnaceae) 3.75 grams 6. Rice Brew (no
weight listed) 7. Carthamus tinctorius L. (Compositae) 3.75 grams Kidneys
Cock (5–7 P.M.) 1. Achyranthes bidentata Blume. (Amaranthaceae) 3.75
grams 2. Rehmannia glutinosa Libosch. (Gaertn.) (Scrophulariaceae) 3.75
grams 3. Baiji 3.75 grams 4. Fructus foeniculi (Umbelliferae) 3.75 grams 5.
Vitex trifolia L. (Verbenaceae) 3.75 grams 6. Davillia mariesii
(Polypodiaceae) 3.75 grams 7. Lonicera japonica umb. (Loniceraceae)
3.75 grams Pericardium Dog (7–9 P.M.) 1. Rheum o cinale Baill.
(Polygonaceae) 3.75 grams 2. Ophiopogon japonicus (unb.) Ker-Gaw.
(Liliaceae) 6.24 grams 3. Salvia Miltiorhiza Bunge. (Labiatae) 3.75 grams 4.
Rehmannia glutinosa Libosch. (Gaertn.) (Scrophulariaceae) 6.24 grams 5.
Typha latifolia L. (Typhaceae) 3.75 grams ree Heater Boar (9–11 P.M.) 1.
Gardenia orida L. (Rubiaceae) 3.75 grams 2. Eucommia ulmoides Oliv.
(Euconmiaceae) 6.24 grams 3. Lycium chinense Mill. (Solanaceae) 6.24
grams 4. Prunus persica (L.) Batsch. (Rosaceae) 3.75 grams 5. Caesalpinia
sappan L. (Leguminosae) 3.75 grams 6. Native copper 6.24 grams

e Bubishi does not say exactly how to utilize these prescriptions (i.e., to drink them or use them
externally).
(TR) ♦

Article 12: A Physician’s Treatment for Twelve-Hour Injuries For

Complications Arising from an Injury to the Kidneys or Carotid Artery
1. Imperata cylindrica Var. Major (Nees) Hubb. (Gramineae) 6.24 grams 2.
Rehmannia glutinosa (Gaertn.) Libosch. (Scrophulariaceae) 6.24 grams 3.
Scrophularia ningpoensis Hemsl. (Scrophulariaceae) 6.24 grams 4.
Platycodon grandi orum (Jacqu.) A. DC. (Campanulaceaea) 3.75 grams 5.
Colocana antiquem Schott. 6.24 grams 6. Angelica sinensis (Oliv.) Diels
(Umbelliferae) 3.75 grams 7. Curcuma longa L. (Zingiberaceae) 3.75 grams
Treating Muscle Injuries
 1. Chaenomeles sinensis Koeh. (Rosaceae) 3.75 grams 2.
Acanthopanax gracilistylus W. W. Smith. (Araliaceae) or Dipsacus asper
Wall. (Dipiscaceae) 6.24 grams 3. Achyranthes bidentata Blume.
(Amaranthaceae) 6.24 grams 4. Paeonia lacti ora Pall. (Ranunculaceae)
6.24 grams fried 5. Rehmannia glutinosa (Gaertn.) Libosch.
(Scrophulariaceae) 6.24 grams Treating Burns
1. Scirpus yagara Ohwi. (Cyperaceae) 4.68 grams 2. Curcuma
zedoaria Roc. (Zingiberaceae) 4.68 grams 3. Gynura pinnati da
Vanniot (Compositea) 21.84 grams 4. Prunus persica (L.) Batsch.
(Rutaceae) 6.24 grams 5. Angelica sinensis (Oliv.) Diels (Umbelliferae)
6.24 grams Treating Back Injuries
1. Curcuma longa L. (Zingiberaceae) 3.75 grams 2. Native Copper
3.75 grams 3. Arenthusa japonica A. Gr. (Compositae) 3.75 grams 4.
Dipsacus asper Wall. (Dipsacaceae) 3.75 grams 5. Anemone cernua
umb. (Ranunculaceae) 3.75 grams 6. Urine of healthy boys under age
twelve Head Injuries
1. Schizonepeta tenuifolia Briq. (Labiatae) 3.75 grams 2. Siler
divaricatum Benth. et Hook. (Umbelliferae) 3.75 grams 3. Anemone
raddiana Regel (Ranunculaceae) 6.24 grams 4. Pueraria pseudo-hirsuta
Tang et Wang (Leguminosae) 3.75 grams 5. Vitex rotundifolia L.
(Vervenaceae) 6.24 grams Loss of Consciousness
1. Poria cocos (Schw.) Wolf. (Polyporaceae) 6.24 grams 2. Polygala
tenuifolia Willd. (Polygalaceae) 3.75 grams 3. Moschus moschiferus L.
(Cervidae) 0.15 grams 4. Panax ginseng C.A. Mey (Araliaceae) 6.24
grams To Stop Bleeding
1. Coptis chinensis Franch. (Ranunculaceae) 3.75 grams powdered 2.
Elephas maximus L. or Elephas africanus Blum. (Elephantidae) 3.75
grams 3. Artemisia argyi Levl, et Vant. (Compositae) 0.31 grams 4.
Calamina (Smithsonitum) 3.75 grams powdered Treating Head
Injuries Resulting from Being Traumatized by Iron Objects 1.
Carthamus tinctorius L. (Compositae) 6.24 grams 2. Angelica sinensis
(Oliv.) Diels (Umbelliferae) 6.24 grams 3. Rehmannia glutinosa
 (Gaertn.) Libosch. (Scrophulariaceae) 6.24 grams 4. Boswellia carterii
Birdwood (Burseraceae) 6.24 grams 5. Commiphora myrrha Engler. (C.
molmol Engler.) (Burseraceae) 6.24 grams 6. Prunus persica (L.) Batsch.
(Rosaceae) 6.24 grams Extraction of Internal Injuries
1. White malted rice, 1 small scoop 2. Eugenia caryophyllata unb.
(Myrtaceae), 7 small scoops 3. Schizonepeta tenuifolia Briq. (Labiatae)
6.24 grams 4. Mentha arvensis L. (Labiatae) 3.75 grams 5. Carthamus
tinctorius L. (Compositae) 6.24 grams 6. Angelica sinensis (Oliv.)
(Umbelliferae) 6.24 grams Treating Back Pain
1. Saussurea lappa Clarke (Compositae) 3.75 grams 2. Paeonia
lacti ora Pall. (Paeoniaceae) 3.75 grams roasted 3. Boswellia carterii
Birdwood (Burseraceae) 6.24 grams 4. Commiphora myrrha Engler.
(Burseraceae) 6.24 grams 5. Urine from a healthy boy under age twelve,
1 cup Pain Killer
1. Dipsacus asper Wall. (Dipiscaceae) 6.24 grams 2. Paeonia lacti ora
Pall. (Paeoniaceae) 3.75 grams fried 3. Paeonia lacti ora Pall.
(Paeoniaceae) soaked in rice wine and fried 4. Allium tuberosum Roxb.
(Liliaceae) 3.75 grams of bulb only 5. Lycium chinense Mill.
(Solanaceae) 6.24 grams 6. Rehmannia glutinosa (Gaertn.) Liboch.
(Scrophulariaceae) 3.75 grams 7. Angelica sinensis (Oliv.) Diels
(Umbelliferae) 6.24 grams 8. Carthamus tinctorius L. (Compositae) 3.75
grams 9. Boswellia carterii Birdwood (Burseraceae) 3.75 grams Soak in
one bottle of aged wine and cook slowly over a low ame to prepare
prescription.

Remedy for Malaria

1. Aconitum carmichaeli Debx. (Ranunculaceae) 6.24 grams 2.
Cyperus rotundus L. (Cyperaceae) 6.24 grams 3. Dichroa febrifuga Lour.
(Saxifragaceae) 12.48 grams 4. Areca catechu L. (Palmae) 1.24 grams 5.
Morus alba L. (Moraceae) 3.75 grams 6. Anemarrhena asphodeloides
Bunge. (Liliaceae) 3.75 grams 7. Ophiopogon japonicus Ker-Gaw.
(Liliaceae) 6.24 grams and a pinch Ferment for one day in aged wine
 and then decoct over a low ame to prepare prescription, which can be
used immediately.

Remedy for Lower Back and Hip Pain

1. Panax Ginseng C.A. May (Araliaceae) 6.24 grams 2. Chaeomeles
lagenaria Koidz. (Rosaceae) 3.75 grams 3. Achyranthes bidentata Blume.
(Amaranthaceae) 6.24 grams 4. Melia toosendan Sieb. et Zucc.
(Meliaceae) 3.75 grams even weight 5. Paeonia lacti ora Pall.
(Paeoniaceae) 3.75 grams 6. Angelica sinensis (Oliv.) Diels
(Umbelliferae) 3.75 grams 7. Rehmannia glutinosa Libosch. F.
Hueichingensis (Chao et Schih) Hsiao (Scrophulariaceae) 6.24 grams 8.
Lycium chinense Mill. (Solanacheae) 3.75 grams even weight 9.
Ligusticum wallichii Franch. (Umbelliferae) 3.75 grams Ferment in one
bottle of aged wine and cook over a low ame to prepare prescription.

Treating Open Wounds

Take an ant’s nest that was built on a longan tree and roast it on a new tile.
Ground the remains into a powder, mix with water, and steam it until it is
thick. Apply directly to open wounds.

Article 18: Four Incurable Diseases

People not recovering from serious sword or spear wounds, even aer
medical treatment is rendered, usually die. Characteristics of the illness
causing this are difficulties in breathing and the inability to keep the mouth
shut.
If a wound becomes complicated by infection and the patient begins
getting cold, with signs of stiffening, fever, and shaking violently, departure
from this world is certain.
When the eyeballs are locked in place without moving, a person’s spirit
has withdrawn, which means he is no longer in charge of his mental
faculties.
 Any deep wound that causes an organ to dysfunction, impairing the
circulatory system, usually results in death.
In addition to quanfa, a disciple must be patient and endeavor to
acquire the medical knowledge to treat and cure the injured and sick. True
quanfa disciples never seek to harm anyone, but are virtuous, kind, and
responsible human beings.
is knowledge has been compiled and handed down from the Shaolin
recluses from long ago. Never deviating, it remains constant.

Article 19: Effective “Twelve-Hour Herbal” Prescriptions to Improve

Blood Circulation for Shichen-Related Injuries Rat Time (11 P.M.–1 A.M.)
Medicine 1. Lycopus lucidus Turcz. (Labiatae) 5–10 grams 2. Aquilaria
sinensis (Lour.) Gilg. (ymelaeaceae) 1–3 grams 3. Boswellia carterii
Birdwood (Burseraceae) 3–9 grams Decoct in one cup of old wine. Strain
and drink a half cup.

Ox Time (1–3 A.M.) Medicine 1. Moschus moschiferus L. (Cervidae) 3.75

grams 2. Aquilaria sinensis (Lour.) Gilg. (ymelaeaceae) 3.75 grams 3.
Lycopus lucidus Turcz. (Labiatae) 6.24 grams 4. Cinnamomum cassia Bl.
(Lauraceae) 9.36 grams 5. Achyranthes bidentata Blume. (Amaranthaceae)
6.24 grams Decoct in one cup of rice wine. Strain and drink a half cup.

Tiger Time (3–5 A.M.) Medicine 1. Moschus moschiferus L. (Cervidae) 3.75

grams 2. Aquilaria sinensis (Lour.) Gilg. (ymelaeaceae) 3.75 grams 3.
Lycopus lucidus Turcz. (Labiatae) 6.24 grams 4. Cinnamomum cassia Bl.
(Lauraceae) 6.24 grams 5. Achyranthes bidentata Blume. (Amaranthaceae)
6.24 grams Decoct in one bowl of rice wine. Strain and drink one cup.

Rabbit Time (5–7 A.M.) Medicine 1. Pictata martensii (L.) (Pteriidae) 3.75
grams 2. Moschus moschiferus L.(Cervidae) 6.24 grams 3. Python Molurus
bivittatus Schlegel (Boidae) 3.75 grams 4. Wu du hu 6.24 grams Soak them
in rice wine, strain and drink.
Dragon Time (7–9 A.M.) Medicine 1. Malted nonglutinous rice, 1 scoop 2.
Malted rice, 1 scoop 3. Young Prunus persica (L.) Batsch. (Rosaceae) 15.60
grams 4. Eriobotrya japonica Lindl. (Rosaceae) 6.24 grams 5. Carthamus
tinctorius L. (Compositae) 6.24 grams Decoct in rice wine, strain, and
drink.

Snake Time (9–11 A.M.) Medicine 1. Carthamus tinctorius L. (Compositae)

for upper torso-related injuries 6.24 grams 2. Achyranthes bidentata Blume.
(Amaranthaceae) for lower body injuries Decoct in rice wine, strain, and
drink.

Horse Time (11 A.M.–1 P.M.) Medicine 1. Python Molurus bivittatus

Schlegel (Boidae) 6.24 grams 2. Shizophragma integrifolium (Franch.) Olive.
(Saxifragaceae) 6.24 grams 3. Cyperus rotundus L. (Cyperaceae) 21.84
grams 4. Rubia cordifolia L. (Rubiaceae) 6.24 grams Decoct in three cups of
rice wine, strain, and drink one cup.

Ram Time (1–3 P.M.) Medicine 1. Eucommia ulmoides Oliv.

(Eucommiaceae) 3.75 grams 2. Boswellia carterii Birdwood (Burseraceae)
6.24 grams 3. Eugenia caryophyllata unb. (Myrtaceae) 6.24 grams 4.
Cinnamomum cassia Blume. (Lauraceae) 6.24 grams Decoct in rice wine,
strain, and drink when your stomach is empty.

Monkey Time (3–5 P.M.) Medicine 1. Triticum aestivum L. (Gramineae)

6.24 grams 2. Panax ginseng C.A. Mey. (Araliaceae) 6.24 grams Decoct in
half a cup of water to prepare 2.48 grams (8 fen). Drink when your stomach
is empty.

Cock Time (5–7 P.M.) Medicine Same as Monkey Time Medicine.

Dog Time (7–9 P.M.) Medicine 1. Crocus sativus L. (Iridaceae) 6.24 grams
2. Murray a paniculata C. (Rutaceae) 6.24 grams 3. Rubia cordifolia L.
(Rubiaceae) 3.75 grams 4. Wan du hu 3.75 grams 5. Artemisia argyi Levi, et
Vant. (Compositae) 3.75 grams Make it into a powder, decoct in rice wine,
strain, and drink.

Boar Time (9–11 P.M.) Medicine Same as Dog Time Medicine.

Article 22: Twelve-Hour Green Herbal Remedies ese herbs should be

ground into a powder, mixed with rice wine, and drank every three hours to
quickly remedy related injuries.

SHICHEN CHINESE CHINESE

PRONUNCIATION IDEOGRAM
(MANDARIN)
1. Rat (11 P.M.–1 A.M.) wan du hu 萬毒⻁
2. Ox (1–3 A.M.) ma di xiang ⾺地⾹
3. Tiger (3–5 A.M.) mu guang yin 暮光陰
4. Rabbit (5—7 A.M.) qing yu lian ⻘⿂蓮
5. Dragon (7–9 A.M.) bai gen cao 百根草
6. Snake (9–11 A.M.) wu bu su ⿃不宿
7. Horse (11 A.M.–1 P.M.) hui sheng cao 回⽣草
8. Ram (1–3 P.M.) tu niu qi ⼟⽜七
9. Monkey (3–5. P.M.) bu hun cao 不魂草
10. Cock (5–7 P.M.) da bu si 打不死
11. Dog (7–9 P.M.) yi zhi xiang ⼀枝⾹
12. Boar (9–11 P.M.) zui xian cao 酔仙草

e herbs above are so obscure that we were not able to identify all the English names for them. As
such I will list only their Chinese names.
(TR)

Article 23: Crystal Statue Diagram

SHICHEN LOCATION
1. Rat (11 P.M.–1 A.M.) Top of the Skull
2. Ox (1–3 A.M.) Temples
3. Tiger (3–5 A.M.) Ears
4. Rabbit (5–7 A.M.) roat and Carotid
5. Dragon (7–9 A.M.) Chest
6. Snake (9–11 A.M.) Ribcage
7. Horse (11 A.M.–1 P.M.) Arms and Solar Plexus
8. Ram (1–3 P.M.) Stomach
9. Monkey (3–5 P.M.) Pelvis and Knees
10. Cock (5–7 P.M.) Ankles
11. Dog (7–9 P.M.) Upper Back
12. Boar (9–11 P.M.) Lower Back

Article 23 refers only to group one and group two herbs; fresh and green plants (sometimes referred
to as the master and servant principle). Group one and two herbs are part of four classes of Chinese
medicinal herbs used: group one are master herbs, group two are subordinate herbs, group three are
enhancing herbs, and group four are function herbs.
Complications arising from injuries to the preceeding locations must be treated with the
medicinal herbs listed in Article 22 (see p. 94).
(TR)
Article 25: Shaolin Herbal Medicine and Injuries Diagram

LOCATION SHICHEN
e top of the skull Rat (11 P.M.–1 A.M.)

e temples Ox (1–3 A.M.)

e ears Tiger (3–5 A.M.)

e throat and carotid artery Rabbit (5–7 A.M.)

e chest area Dragon (7–9 A.M.)

e rib cage Snake (9–11 A.M.)

Both arms and the solar plexus Horse (11 A.M.–1 P.M.)

e stomach Ram (1–3 P.M.)

e pelvis and knees Monkey (3–5 P.M.)

e ankles Cock (5–7 P.M.)

e upper back Dog (7–9 P.M.)

e lower back Boar (9–11 P.M.)

e le gure illustrates a Chinese medicine hawker with the kind of herbs available for injuries or
illnesses that correspond to the twelve shichens, illustrated by the right gure. e times and locations
of this illustration are the same as in the Crystal Statue and Bronze Man diagrams (see Article 23, p.
95 and Article 24, p. 146). e medicine hawker is giving the injured man the herb wu bu su
(Zanthoxylum avicennae Lam. DC. (Rutaceae)) to treat his injured arm. is herb is used to reduce
swelling caused by a traumatic injury.
(TR) ♦

Article 30: Valuable Ointment for Treating Weapon Wounds and Chronic
Head Pain Herbs must be chopped into small rough pieces and soaked in
ve kilograms of sesame seed oil. Note that the herbs should be soaked for
three days during spring weather, six days during summer weather, seven
days during autumn weather, and ten days during winter weather. Decoct in
rice wine until herbs turn black. Strain through a linen fabric to clean off
unnecessary residue. Do not decoct or treat herbs again until you add two
kilograms of minium. Stir continuously with the branch of a willow tree
while decocting over a strong ame until solution evaporates. Continue
stirring over a low ame until the solution turns to a thick paste. To get the
maximum potency from medicinal herbs it is important to understand the
different times required to properly decoct plants, owers, leaves, stalks,
roots, minerals, etc. e effectiveness of each ingredient depends entirely
upon the length of time you have decocted it. For example, an ingredient
that is decocted for too long may have a reverse effect upon its user.

Ingredients
1. Ligusticum wallichii Franch. (Umbelliferae) 1.55 grams 2. Angelica
dahurica Benth. et Hook. (Umbelliferae) 1.55 grams 3. Asarum
heterotropoides Fr. Schmidt. Var. Mandshuricum (Maxim.) Kitag.
(Aristolochiaceae) 1.55 grams 4. Angelica sinensis (Olive.) Diels
(Umbelliferae) 1.55 grams 5. Atractylodes macrocephala Koidz. (A.
Ovata A.P. DC.) (Compositae) 1.55 grams 6. Atractylodes lancea
(unb.) DC. (Compositae) 1.55 grams 7. Citrus reticulata Blanco
(Rutaceae) 1.55 grams 8. Cyperus rotundus L. (Cyperaceae) 1.55 grams
9. Citrus aurantium L. or Citrus wilsonii Tanaka (Rutaceae) 1.55 grams
10. Lindera strychnifolia Vill. (Lauraceae) 1.55 grams 11. Pinellia ternata
(unb.) Breit. (Araceae) 1.55 grams 12. Citrus reticulata Blanco
(Rutaceae) 1.55 grams 13. Anemarrhena asphodeloides Bunge.
(Liliaceae) 1.55 grams 14. Fritillaria verticillata Willd. (Liliaceae) 1.55
grams 15. Coptis chinensis Franch. (Ranunculaceae) 1.55 grams 16.
Prunus persica (L.) Batsch. (Rosaceae) 1.55 grams 17. Morus alba L.
(Moraceae) 1.55 grams 18. Scutellaria baicalensis Georgi. (Labiatae) 1.55
grams 19. Phellodendron amurense Rupr. (Rutaceae) 1.55 grams 20.
Vitex rotundifolia LF. (Vervenaceae) 1.55 grams 21. Rheum tanguticum
Maxim, ex Regel. (Polygonaceae) 1.55 grams 22. Corydalis bulbosa DC.
or Corydalis Ambigua Cham, et Schlecht. (Papaveraceae) 1.55 grams 23.
Mentha arvensis L. (Labiatae) 1.55 grams 24. Paeonia lacti ora Pall.
(Paeoniaceae) 1.55 grams 25. Akebia quinata (unb.) Decne.
(Lardizabalaceae) or Aristolochia manshuriensis Kom.
(Aristolochiaceae) 1.55 grams 26. Manis pentadactyla L. (Munidae) 1.55
grams 27. Croton tiglium (Euphorbiaceae) 1.55 grams 28. A. kusnezoffii
Reich. 1.55 grams 29. Hydnocarpus anthelmintica Pierre.
(Flacourtiaceae) 1.55 grams 30. Rhus chinensis Mill. (Anacardiaceae)
1.55 grams 31. Anemone raddiana Regel (Ranunculaceae) 1.55 grams
32. Leonurus heterophyllus Sweet (Labiatae) 1.55 grams 33. Aconitum
carmichaeli Debx. 1.55 grams 34. Acanthopanax gracilistylus W. W.
Smith. (Araliaceae) 1.55 grams 35. Dictamnus dasycarpus Turcz.
(Rutaceae) 1.55 grams 36. Cannabis sativa L. (Moraceae) 1.55 grams 37.
Arisaema consanguineum Schott (Araceae) 1.55 grams 38. Clematis
chinensis Osbeck (Ranuculaceae) 1.55 grams 39. Bombyx mori L. with
Batrytis Bassiana Bals. 1.55 grams 40. Sophora avescens Ait.
(Leguminosae) 1.55 grams 41. Ledebouriella seseloides (Hoffm.)
(Umbelliferae) 1.55 grams 42. Schizonepeta tenuifolia Briq. (Labiatae)
1.55 grams 43. Lonicera japonica unb. (Loniceraceae) 1.55 grams 44.
Polygonum multi orum unb. (Polygonaceae) 1.55 grams 45.
Notopterygium incisium Ting (Umbelliferae) 1.55 grams 46. Glycyrrhiza
uralensis Fisch. (Leguminosae) 1.55 grams 47. Artemisia capillaris
unb. (Compositae) 1.55 grams 48. Eucommia ulmoides Oliv.
 (Eucommiaceae) 1.55 grams 49. Dioscorea batatas Decne.
(Deoscoreaceae) 1.55 grams 50. Polygala tenuifolia Willd. (Polygalaceae)
1.55 grams 51. Dipsacus asper Wall. (Dipsacaceae) 1.55 grams

Article 31: Ointments, Medicines, and Pills Eight Immortals Crossing

the Sea Internal Healing Pills Use about 3.75 grams of each ingredient
and grind into a ne powder. Take 3.75 grams and mix with rice wine for
one dose to treat internal bleeding, or the medicine can be wrapped in rice
paper to make individual pills to be taken later. If pills are made, honey
should also be used.
1. Pinellia ternata (unb.) Breit. (Araceae) 2. Croton tiglium
(Euphorbiaceae) 3. Angelica sinensis (Oliv.) Diels (Umbelliferae) for
frost 4. Boswellia carterii Birdwood (Burseraceae) 5. Commiphora
myrrha Engler. (Burseraceae) 6. Borax
7. Daemonorops draco Blume. (Palmae) 8. Eupolyphaga sinensis Walk.
(Blattidae) An alternative is to use the following “Herbal Brew” recipe
that helps the heart and promotes blood ow. Decoct in a bowl-and-a-
half of water until eight-tenths of a bowl remain.
1. Prunus armeniaea L. var. ansu Maxim. (Rosaceae) 3.75 grams 2.
Prunus persica (L.) Batsch. (Rosaceae) 3.75 grams 3. Citrus reticulata
Blanco (Rutaceae) 3.75 grams 4. Akebia quinata (unb.) Decne.
(Lardizabalaceae) or Aristolochia manshuriensis Kom.
(Aristolochiaceae) 25 grams 5. Commiphora myrrha Engler.
(Burseraceae) 25 grams 6. Drynaria fortunei (Kze.) J. Sm.
(Polypodiaceae) 9.36 grams 7. Saussurea lappa Clarke (Compositae)
9.36 grams 8. Amber 9.36 grams Rooster Crowing Powder
Medicine (Ji Ming San) Grind ingredients into a powder, decoct in
rice wine, and drink it when the rooster crows at dawn.
1. Rheum tantguticum Maxim, et Rgl. (Polygonaceae) 18.75 grams
soaked rice wine 2. Angelica sinensis (Oliv.) Diels (Umbelliferae) 2.5
grams 3. Prunus persica (L.) Batsch. (Rosaceae) 2.5 grams Pain Killer
for Treating Weapon Wounds Grind ingredients into a ne powder,
 soak in rice wine, and prepare 11.25 gram dosages for each treatment,
which is to be taken with rice wine.
1. Boswellia carterii Birdwood (Burseraceae) 3.75 grams 2.
Commiphora myrrha Engler. (Burseraceae) 3.75 grams 3. Paeonia
lacti ora Pall. (Paeoniaceae) 3.75 grams 4. Angelica dahurica Benth. et
Hook. (Umbelliferae) 3.75 grams 5. Ligusticum wallichii Franch.
(Umbelliferae) 3.75 grams 6. Rehmannia glutinosa (Gaertn.) Libosch.
(Scrophulariaceae) 3.75 grams 7. Angelica sinensis (Oliv.) Diels
(Umbelliferae) 3.75 grams 8. Paeonia suffruticosa Andr. (Paeoniaceae)
3.75 grams 9. Glycyrrhiza uralensis Fisch. (Leguminosae) 3.75 grams
Alternative Treatment for Weapon Wounds Grind ingredients into
a ne powder, mix in warm rice wine, and prepare 11.35 gam dosages
for each treatment. Drink for 3–4 days until you are fully recovered.
1. Caesalpinia sappan L. (Leguminosae) 11.25 grams 2. Carthamus
tinctorius L. (Compositae) 11.25 grams 3. Angelica sinensis (Oliv.) Diels
(Umbelliferae) 11.25 grams 4. Rheum tanguticum Maxim et Rgl.
(Polygonaceae) 11.25 grams Vein and Blood Vessel Tonic
Used to restore damaged or weak muscle tissue; stimulate vitality; promote
kidney and liver function. Also used to contract blood vessels and check the
ow of blood.
Aer soaking in rice wine, roast ingredients dry before grinding into a
powder to make 2.5 gram dosages. Take it when your stomach is empty for
optimal results.
1. Polygonum multi orum unb. (Polygonaceae) 3.75 grams 2.
Achyranthes bidentata Blume. (Amaranthaceae) 11.25 grams 3. Angelica
sinensis (Oliv.) Diels (Umbelliferae) 7.5 grams 4. Vitex rotundifolia LF.
(Vervenaceae) 3.75 grams 5. Lycopus lucidus Turcz. (Labiatae) 3.75

Effective Herbal Plaster Ointment for Treating Bone Fractures

Crush class one ingredients into a paste (ointment) and apply directly to
damaged area.
 1. Boswellia carterii Birdwood (Burseraceae) 9.36 grams 2. Saussurea
lappa Clarke (Compositae) 9.36 grams 3. Commiphora myrrha Engler.
(C. molmol Engler.) (Burseraceae) 9.36 grams 4. Panax pseudo-ginseng
Wall. (Araliaceae) 15.6 grams 5. Paulownia, 20 seeds 6. Bletilla striata
(unb.) Reichb. F. (Orchidaceae) 9.36 grams 7. Pyritum 9.36 grams
Herbal Ointment for Treating Bone Bruises Grind ingredients
together, roast until color changes to black, add rice wine, and cook into
a paste before applying to bruised area.
1. Aconitum carmichaeli Debx. 3.75 grams 2. A. kusnezoffii Reich.
6.24 grams 3. Angelica dahurica Benth. et Hook. (Umbelliferae) 3.75
grams 4. Paeonia lacti ora Pall. (Paeoniaceae) 6.24 grams 5.
Acanthopanax gracilistylus W. W. Smith. (Araliaceae) 25 grams 6.
Rheum tanguticum Maxim, et Rgl. (Polygonaceae) 15.6 grams 7. Lycium
chinense Mill. (Solanaceae) 12.48 grams 8. Pyritum 3.75 grams 9.
Drynaria fortunei J. Smith. (Polypodiaceae) 3.75 grams 10. Boswellia
carterii Birdwood (Burseraceae) 6.24 grams 11. Commiphora myrrha
(C. molmol Engler.) (Burseraceae) 3.75 grams 12. Bletilla striata
(unb.) Reichb. F. (Orchidaceae) 3.75 grams 13. Bracken root starch, 1
pipe full.

Original Herbal Cure for Chronic Suffering Grind these ingredients

into a powder and begin to decoct in one cup of rice wine then add
Curcuma zeadoaria Rose. (Zingiberaceae) 6.24 grams, and mix in some
fresh Panax pseudo-ginseng Wall. (Araliaceae).
1. Angelica sinensis (Oliv.) Diels (Umbelliferae) 6.24 grams 2.
Rehmannia glutinosa (Gaertn.) Libosch. (Scrophulariaceae) 6.24 grams
3. Carthamus tinctorius L. (Compositae) 6.24 grams 4. Paeonia
suffruticosa Andr. (Paeoniaceae) 6.24 grams 5. Mylabris phalerata Pall.
(Lyttinadae) 6.24 grams 6. Hanging Uncaria rhynchophylla (Miq.) Jacks.
(Rubiaceae) 6.24 grams 7. Lycopus lucidus Turcz. (Labiatae) 6.24 grams
8. Panax pseudo-ginseng Wall. (Araliaceae) 15.6 grams Five Fragrance
 Herbal Powder (Wu Xiang San) Used to treat infections resulting
from open (stab) wounds.
Mix ingredients together roast until hard, grind into a powder, and mix
with native wine before application.
1. Aquilaria agallocha Roxb. (ymelaeaceae) 15.6 grams 2. Boswellia
carterii Birdwood (Burseraceae) 15.6 grams 3. Saussurea lappa Clarke
(Compositae) 15.6 grams 4. Commiphora myrrha Engler. (C. molmol
Engler.) (Burseraceae) 15.6 grams 5. Panax pseudo-ginseng Wall.
(Araliaceae) 15.6 grams Promoting the Secretion and Flow of
Urine Hampered by Trauma to Testicles Make an ointment by
crushing all ingredients together into a pulp before applying to injured
area.
1. Moschus moschiferus L. (Cervidae) 6.24 grams 2. Pond snails, 5
3. Dried lamb stool, 5 akes 4. Allium stulosum L. (Liliaceae), 5
stalks 5. Artemisia capillaris unb. 3.75 grams An Alternative
Treatment for Promoting Urine Flow Grind all ingredients
together, collect the juice, mix with the urine of a healthy boy under
twelve years old, and drink.
1. Bulrush Grass, 1 ounce bundle 2. Bamboo Leaves, 1 small bundle 3.
Ginger, 1 lump e Master and Servant Treatment (fun Chen
Fang) is refers to the principal herbs being supplemented by
secondary herbs to either enhance of decrease the potency of a given
prescription. It can also be used for promoting the ow of urine.
Decoct in a bowl-and-a-half of water, until eight-tenths of a bowl remain
and apply the sediment directly to the bruised area.
1. Akebia quinata (unb.) Decne. (Lardizabalaceae) or Aristolochia
manshuriensis Kom. (Aristolochiaceae) 3.75 grams 2. Plantago asiatica
L. (Plantaginaceae) 3.75 grams 3. Rehmannia glutinosa (Gaertn.)
Libosch. (Scrophulariaceae) 3.75 grams 4. Scutellaria baicalensis Georgi.
(Labiatae) 24.96 grams 5. Caesalpinia sappan L. (Leguminosae) 3.75
grams 6. Carthamus tinctorius L. (Compositae) 15.6 grams 7. Citrus
 aurantium L. or Citrus wilsonii Tanaka (Rutaceae) 3.75 grams 8.
Angelica sinensis (Oliv.) Diels (Umbelliferae) 3.75 grams 9. Allium
sativum L. (Liliaceae) 3.75 grams 10. Glycyrrhiza uralensis Fisch.
(Leguminosae) 9.36 grams A Cure for Internal Bleeding and
Trauma-Related Injuries Before taking this prescription one should
rst eat some fresh wu ye mei.
Decoct in water until eight-tenths of a bowl remain. If bleeding does not
subside, prepare herbs in ground grain and eat.
Honey should be used with nearly all internal medicines, and all bailor
pill-form dosages. If honey is not used, there is a strong possibility that the
effectiveness of the medicine will be reduced by 50%, if not 100%.
1. Rehmannia glutinosa (Gaertn.) Libosch. (Scrophulariaceae) 24.96
grams 2. Carthamus tinctorius L. (Compositae) 3.75 grams 3. Prunus
persica (L.) Batsch. (Rosaceae) 3.75 grams 4. Caesalpinia sappan L.
(Leguminosae) 3.75 grams A Cure for Internal Bleeding and Le-
Sided Pleurisy Decoct in a bowl-and-a-half of water until eight-tenths
of a bowl remain.
1. Rehmannia glutinosa (Gaertn.) Libosch. (Scrophulariaceae) 3.75
grams 2. Lycopus lucidus Turcz. (Labiatae) 3.75 grams 3. Carthamus
tinctorius L. (Compositae) 24.96 grams 4. Mylabris phalerata Pall.
(Lyttinadae) 3.75 grams 5. Angelica sinensis (Oliv.) Diels (Umbelliferae)
3.75 grams 6. Vitex rotundifolia LF. (Vervenaceae) 3.75 grams fried 7.
Citrus aurantium L. or Citrus wilsonii Tanaka (Rutaceae) 3.75 grams 8.
Areca catechu L. (Palmae) 3.75 grams 9. Corydalis bulbosa DC. or
Corydalis ambigua Cham, et Schlecht (Papaveraceae) 3.75 grams 10.
Citrus reticulata Blanco (Rutaceae) 3.75 grams 11. Phellodendron
amurense Rupr. or Phellodendron chinense Schneid. (Rutaceae) 3.75
grams 12. Glycyrrhiza uralensis Fisch. (Leguminosae) 3.75 grams A
Cure for Restoring Qi and Right-Sided Pleurisy Decoct in a cup-
and-a-half of water and prepare 2.5 gram dosages 1. Rheum tanguticum
Maxim et Rgl. (Polygonaceae) 6.24 grams with rice wine 2. Citrus
reticulata Blanco (Rutaceae) 3.75 grams 3. Scirpus yagara Ohwi.
 (Cyperaceae) 3.75 grams 4. Curcuma zedoaria Rose. (Zingiberaceae)
3.75 grams 5. Boswellia carterii Birdwood (Burseraceae) 3.75 grams 6.
Commiphora myrrha Engler. (Burseraceae) 3.75 grams 7. Perilla
frutescens Var. Crispa Dene. (Labiatae) 3.75 grams 8. Ophiopogon
japonicus (unb.) Ker-Gaw. (Liliaceae) 3.75 grams 9. Crataegus
pinnati da Bunge. (Rosaceae) 3.75 grams 10. Scutellaria baicalensis
Georgi (Labiatae) 3.75 grams 11. Citrus aurantium L. or Citrus wilsonii
Tanaka (Rutaceae) 3.75 grams 12. Saussurea lappa Clarke (Compositae)
3.75 grams powdered 13. Aquilaria agallocha Roxb. (ymelaeaceae)
3.75 grams powdered 14. Glycyrrhiza uralensis Fisch. (Leguminosae)
3.75 grams e Light Body Way (Qing Yu Gao) Vitality Elixir
is medicine will make your body strong and lively. It especially
promotes blood circulation and invigorates the internal organs; it will
even make gray hair black again. Taking this medicine will make people
feel so young, light, and vigorous that they will feel as if they can y.
Contained in a valuable book, this prescription has been handed down
for generations and describes how we must care for ourselves, so that
our fortune is not squandered nor precious lives wasted. ese are the
precepts handed down from the Daoist recluses. It is the Way.
Steam the ingredients nine times then sun them nine times. Eat 9–12
grams every morning. is will promote good blood circulation and provide
abundant energy.
1. Rehmannia glutinosa (Gaertn.) Libosch. (Scrophulariaceae) 28
grams (big size) 2. Steamed fatty meat 28 grams Five Herb Medicine
Powder (Wu Gin San) Used to prevent infectious diseases. Also
called Xiao Yu Wan.
Mix together all ingredients and decoct in water. Blend with powdered
rice and cook into a paste to make pills.
1. Atractylodes macrocephala Koidz. (A. Ovata A.P.DC.) (Compositae)
9 grams 2. Poria cocoes Wolf. (Polyporaceae) 18 grams 3. Grifola
umbellata (Pers.) Pilat (Polyporaceae) 9 grams 4. Alisma plantago-
aquatica L. Var. Orientale Sam. (Alismataceae) 6 grams 5.
 Cinnamomum cassia Blume. (Lauraceae) 6 grams Yellow Texture
Medicine (Huang Li Tang or Zai Zao Wan) Used to treat blood
loss and anemia.
Crush fresh ingredients together, mix with glutinous rice, and simmer
over low ame. Make pills from the paste.
1. Atractylodes macrocephala Koidz. (A. ovata A.P.DC.) (Compositae)
15.6 grams 2. Poria cocos (Schw.) Wolf. (Polyporaceae) 15.6 grams 3.
Zingiber officinale Rose. (Zingiberaceae) 15.6 grams, fried & roasted 4.
Coptis chinensis Franch. (Ranunculaceae) 15.6 grams 5. Broiled
Glycyrrhiza uralensis Fisch. (Leguminosae) 6.24 grams 6. Evodia
rutaecarpa Benth. (Rutaceae) 6.24 grams Medicine Worth Ten
ousand Gold Pieces (Wan Jin Dan) 1. e extract from 1.125 kg
of Acacia catechu Wild. (Leguminosae) 2. Santalum album L.
(Santalaceae) 3.75 grams 3. Eugenia caryophyllata unb. (Myrtaceae)
3.75 grams 4. Cinnamomum cassia Bl. (Lauraceae) 3.75 grams 5.
Moschus moschiferus L. (Cervidae) about 25 grams 6. Dryobalanops
aromatica Gaertn. F. (Dypterocarpaceae) or Blumea balsamifera DC.
(Compositae) about 25 grams 7. Aquilaria agallocha Roxb.
(ymelaeaceae) 3.75 grams 8. Glycyrrhiza uralensis Fisch.
(Leguminosae) 3.75 grams

e remedy for Rooster Crowing Powder Medicine appears in Motobu Choki’s 1926 book Okinawan
Kempo Karate-jutsu Kumite on p. 73 of Seiyu Oyata’s English translation, or p. 57 of the original
Japanese version. e two remedies that follow (i.e, Pain Killer for Treating Weapon Wounds and
Alternative Treatment for Weapon Wounds) also appear in that book on the same page.
No recipe is given for Medicine Worth Ten ousand Gold Pieces except “hot water half cup.”
(TR) ♦
 PART THREE

Chinese Medicine and

Herbal Pharmacology
♦
During the Song dynasty (960–1279 A.D.) China suffered numerous military defeats and
occupied a relatively small territory. Rather than encouraging militarism, the Song
rulers placed emphasis upon civil endeavors. us during this period great advances
were made in the arts, literature, and medicine, especially acupuncture and
moxibustion.

e Bronze Man Statue

Chinese historical records recount Emperor Ren Zong instructing the imperial medical
officer, Wang Wei in 1026 A.D., to cast two bronze models of men that would accurately
disclose the location of every meridian point so as to establish a standard for all
acupuncture and moxibustion students in China. When completed, one of the models
was placed at the Imperial Doctors’ Bureau, and the other at the Ren Ji Prayer Hall in
the Xiang Guo Temple.
e Bronze Men were exact three-dimensional models of the human body that
displayed precise locations of the meridian points in relationship to their corresponding
internal organs. e Bronze Men were used in official examinations during that time by
students of acupuncture. is development marked a signi cant breakthrough in
medical science; before the Song dynasty, all anatomical representations had been two-
dimensional. Accordingly, reproductions of the Bronze Men were duplicated and
diagrams printed and distributed throughout the medical community. As such,
knowledge of the anatomy and its meridian locations increased greatly during that time.
It is said that by the end of the Song dynasty one of the original Bronze Men was lost
in central China’s Hubei Province, and the other taken as plunder by the Jin army
during their invasion of China. It was only aer the Mongols defeated the Jin dynasty
that the Bronze Men were safely returned.
In the Ming dynasty during the reign of Emperor Jia Jing (1522–67), a private
physician of acupuncture and moxibustion named Gao Wu cast three of his own Bronze
Men. Discovering the anatomical differences between a man, a woman, and a child, he
recognized the need for such an analysis. With the Bronze Man statues enabling
physicians to study the external vital point locations, the development of the Crystal
Man statue further enabled scholars to study the internal organs while observing the
circulatory system.
Over the thousands of years of acupuncture and moxibustion practice, many
locations on the human body not suitable for needling or cautery were discovered.
Pricking at these points would worsen the disease, rather than curing it, and at certain
points, needling could cause immediate death.

Zhang Sanfeng.

One man to explore and record the results of his vital point analysis was the Daoist
martial arts expert and acupuncturist Zhang Sanfeng (b. 1270). Fascinated by the
ghting traditions, and pro cient in the Shaolin hard styles, Zhang sought to create the
ultimate form of self-defense; one that would allow him to subjugate an opponent with
only minimal force by traumatizing weak parts of the human body. To corroborate his
hypotheses, it is said that Zhang traveled extensively and experimented on both animals
and humans.
During his analysis, Zhang and his associates discovered that by striking speci c
vital points, alternative areas became much more vulnerable to even less powerful
attacks; thus by pressing, squeezing, or traumatizing one point, striking other points
would have a critical effect. Chinese folklore maintains that Zhang Sanfeng
corroborated his lethal suppositions by bribing jailers and experimenting on prisoners
on death row.
It is said that Zhang Sanfeng later produced his own Bronze Man to facilitate the
teaching of his theories. Using wax, the special attack points (i.e., the tiny ori ces of the
Bronze Man) were blocked and hidden, and the body was lled with mercury. If his
disciples succeeded in pricking the correct vital point(s) with a needle while
blindfolded, liquid oozed from the hole.
 Legend maintains that Zhang Sanfeng developed a series of continuous postures
(quan) based upon his knowledge of hard Shaolin and so Daoist gongfu, through
which the principles of his vital point theory could be disseminated. Remaining
disguised within the abstract postures, the combat applications were only disclosed to
his most trusted disciples. Although there is opposition to this hypothesis, folklore
maintains that Zhang’s unique development later became known as taijiquan, the
“grand ultimate st.”

e Forbidden Vital Points

During the Ming dynasty, acupuncturists recorded dozens of vital points where
needling and cautery were forbidden. ese forbidden points located on the head
include the: Naohu Xue, Xinhui Xue, Shenting Xue, Louque Xue, Yuzhen Xue, Jiaosun
Xue, Luxi Xue, Chengzhu Xue, Chengling Xue, Chengguang Xue, Yamen Xue, Fengfu Xue,
Jingming Xue, Zuanzhu Xue, Yingxiang Xue, Tianqu Xue, Shanglinzhu Xue, Ermen Xue,
Sizhu Kong, Douwei Xue, and the Xiaguan Xue. Forbidden points on the trunk include
the: Jianzhen Xue, Tianchuang Xue, Xinshu Xue, Jiuwei Xue, Ruzhong Xue, Jizhong Xue,
Baihuashu, Yuanye Xue, Zhourong Xue, Fuai Xue, Shendao Xue, Lingdai Xue, Shanzhong
Xue, Shuifen Xue, Shenque Xue, Huiying Xue, Shimen Xue, Quepen Xue, and the Jianjing
Xue. e forbidden points on the four limbs include the: Hegu Xue, Sanyinjiao Xue or
Yunhao, Chongyang Xue, Sanyanglou Xue, Shaoshang Xue, Yuji Xue, Jingqu Xue, Tianfu
Xue, Zhongchong Xue, Yangchi Xue, Yangguan Xue, Diwanghui, Lougu Xue, Yinlingquan
Xue, Tiaokou Xue, Yinmen Xue, Zhongmai Xue, Chengfu Xue, Futu Xue, Biguan Xue,
Weizhong Xue, Yinshi Xue, and the Dubi Xue.
By the middle of the Ming dynasty, with generations of empirical analysis and an
intimate understanding of these vital points, acupuncturists developed their own
remarkably effective method of self-defense, intended for doctors and scholars. Some
carried women’s sewing needles in their pockets so that if attacked, they could prick the
attacker’s vital points. Others wrapped ve poison-soaked needles together in a bundle,
referring to them as “plum blossom needles,” and stored them in a slender bamboo tube
ready for use. Some scholars preferred to strike the enemy’s forbidden vital points with
writing brushes or fans made of iron or bamboo. However, these weapon-usable objects
were oen inconvenient to carry and therefore few became skillful with them.
A Ming dynasty Daoist, Feng Yiyuan, developed a method of attacking the
forbidden vital points using only the bare hands. It is believed that the vital point
striking information in the Bubishi is based on Feng’s analysis. Feng, like Zhang
Sanfeng, discovered which points on the human body induced optimum injury when
pressed, squeezed, or traumatized. Feng also came to understand how the lunar and
solar cycles of each day in uenced the blood ow and at what times of the day it was
more vulnerable than others. Hence, if certain areas were pressed, squeezed, or
traumatized during those prominent times, the vital points were more likely to be
damaged, which could cause a number of internal disorders ranging from great pain
and paralysis, to a neurological shutdown (knockout), or a thrombosis (the obstruction
of a blood vessel) which, without treatment, could impair the circulatory system, cause
an organ to dysfunction, and ultimately lead to death.
Composed of thirty-six variations, Feng used this method to ght monks, generals,
and other Daoists, and was never defeated. He passed his unique method onto several
disciples who propagated it. Sought out by many, the principles of Feng Yiyuan’s “vital-
point striking” quickly became protected by an iron-clad ritual of secrecy. According to
legend, the thirty-six major vital points developed by Feng Yiyuan were divided into
nine death points, nine neurological shutdown points, nine pain points, and nine
paralyzing points.
Over time, many misinterpretations were introduced by illiterate adherents. As
such, the locations of many vital points were disregarded and Feng’s discipline became
obscure as its practice was maintained only by reclusive mountain Daoists.
In 1638, during the last days of the Ming dynasty, a Chinese martial artist from
Hangzhou named Chen Yuanbin (1587–1671) arrived in Nagasaki, Japan, where he
ultimately served at the castle of the Owari Daimyo. Also an expert in the art of seizing
(qin na) and striking vital points, Chen Yuanbin (Chin Gempei in Japanese) taught his
art to Fukuno Shichiroemon, Miura Yojiemon, and Isogai Jirozaemon, who in turn
created three schools of ju-jutsu. ough it may be incorrect to call Chen the “father of
ju-jutsu,” from that time on, all ju-jutsu schools used vital-point striking, a practice
however, which only a few ju-jutsu traditions understand today.
Hoards of ex-Ming dynasty officials also sought refuge in neighboring countries and
surrounding islands. Annan (the old name for Vietnam), Siam (ailand), Burma
(Myanmar), Malaysia, Korea, and Taiwan accommodated many. e Ryukyu Kingdom,
which was then a tributary principality of the Middle Kingdom, also became an ideal
sanctuary for freedom ghters waiting to liberate their country. Just how many of
China’s civil ghting traditions were taught in those countries remains the subject of
intense curiosity.
During the Qing dynasty, the great scholar Huang Zongxi and his son Huang Baijia
learned the secrets of vital points striking from eminent gongfu master Wang zhengnan.
Together, they were indirectly responsible for passing on this knowledge to the Southern
Shaolin Temple (as contrasted to the Northern Shaolin Temple in Heman), which some
sources claim was located on Mount Jiulian (Nine Lotus Mountain), while other sources
claim it was located near Putian in Fujian Province. Complicating matters is the fact that
the Jiulian mountains are located in the area where Guangdong and Jiangxi province
border one another. e temple’s actual location has not yet been discovered.
is Shaolin Temple (oen described as the Shorei Temple in Japanese) had an
enormous impact upon the growth and direction of the civil ghting traditions in the
area south of the Yangtze River during the Qing dynasty. From that time on, all records
passed down over the generations contained the secrets of vital point striking.
It is regrettable that in some of these diagrams the locations of the vital points are
not identical or complete. ese drawings illustrate points but don’t say how to strike
the point to get the desired effect.
Daoist Feng Yiyuan’s discipline utilized attacks to thirty-six points on the body.
Zhang Zhuanyi was a prodigy of Feng who was said to have increased the number of
targets to seventy-two. By the time the Southern Shaolin School was established, the
number of vital points had been increased to 108 and the Shaolin recluses used a special
name to describe each of the techniques. In order to maintain robust health and to
memorize defensive procedures and corresponding vital points, continuous attacking
postures (complete with individual names to identify the attack) were brought together
to form new set routines (quan) and given such names as: Seisan (irteen), Seipai
(Eighteen), Niseishi (Twenty-four), Nepai (Twenty-Eight), Sanseiru (irty-six),
Useishi (Fiy-four), Peichurrin (108). Some of these sets served as the foundation upon
which alternative styles unfolded in Fujian.
Other quan oen bore abstract names, which corresponded with their founder,
place of origin, pugilistic intention, specialty, or some unique characteristic of the quan,
etc. All quan promoted physical health and mental well-being. It was through the quan
that the secrets of self-defense were taught: joint-locks; chokes; take-downs; throws;
hand and leg maneuvers; grappling; escapes; ground-work; the pressing, squeezing, or
traumatizing of vital points; organ-piercing blows (designed to shock those organs not
protected by the ribcage); blood gate attacks (rupturing veins or arteries through
unprotected cavities); traumatizing nerve plexus; and combinations thereof. e quan
taught how to defend oneself by injuring, incapacitating, or even killing.
Notwithstanding, studying the quan became the accepted custom through which the
secret applications of self-defense were disseminated.
To govern the behavior of those who studied the deadly secrets of the quan, the
various gongfu schools embraced the philosophical teachings of the sages, and hence
were profoundly affected by Daoist, Confucian, and Buddhist thought.
 Aer the Boxer Rebellion of 1900 and the fall of the Qing dynasty in 1911, little
emphasis was placed on the complex art of striking vital points or even on learning the
unarmed ghting arts. e development and widespread use of rearms had reduced
the effectiveness of hand-to-hand self-defense. Moreover, the stagnant economy and the
sweeping social changes that took place under the new Republic of China (1912–49) le
few with the time or money needed to seriously pursue the ghting traditions. Aer that
time most, but not all, who learned the ghting traditions studied them for recreational
interest, artistic performance, and/or personal improvement. at is why so few people
today understand the secrets of striking the vital points.

Vital Point Analysis

I would like to conclude this analysis by discussing the skill of striking the twelve
shichen (bi-hourly) vital points as developed and passed down through the Ming
dynasty Daoist Wu Liuyuan. I would also like to present a related section of Jin Yiming’s
Secrets of Wudang Boxing (Wudang Quanshu Mijue). Combined with Feng Yiyuan’s
principles and Wu’s analysis, the Secrets of Wudang Boxing is a crucial addition to
gaining a deeper understanding of the Bubishi.
e correlation between the vital points and intervals to traumatize them are as
follows:

1. Shuigou Xue during the Time of the Rat (11 P.M.–1 A.M.) 2. Dianyan Xue
during the Time of the Ox (1–3 A.M.) 3. Jiaogong Xue during the Time of the Tiger
(3–5 A.M.) 4. Zisai Xue during the Time of the Rabbit (5–7 A.M.) 5. Daiying Xue
during the Time of the Dragon (7–9 A.M.) 6. Jiangdai Xue during the Time of the
Snake (9–11 A.M.) 7. Maiguan Xue during the Time of the Horse (11 A.M.–1 P.M.) 8.
Jigan Xue during the Time of the Ram (1–3 P.M.) 9. Xuanhai Xue during the Time of
the Monkey (3–5 P.M.) 10. Baihai Xue during the Time of the Cock (5–7 P.M.) 11.
Donghudilou Xue during the Time of the Dog (7–9 P.M.) 12. Yongquan Xue during
the Time of the Boar (9–11 P.M.) Comparing these twelve vital points with the
corresponding points of the original Bronze Man statue for acupuncture, we
discover that the locations are similar but, other than two, all the names are
different. ese variations surfaced from an attempt to keep the locations a secret
through oral tradition and misunderstandings.
It is maintained that ancient Daoist recluses used the polarity theory developed by
Xu Wenbo and Xi Yuan and the opening and closing of vital points when they
developed the methods of striking them and interrupting meridians. Cutting off the
breath and the blood at a certain meridian or vital point during a corresponding two-
hour interval prevents the meridian from receiving its nourishment, resulting in tissue
and blood degeneration that reduces qi energy. Meridians carry breath, blood, and
nutrients to the organs.
e blocking or intercepting of energy could cause a neurological shutdown or
death. e length of time it would take someone to die from this kind of injury would
depend entirely upon how severely the point was struck and what, if any, medical
attention was administered. For example, aer one of the temporal, ethmoidal, or
frontal arteries had been ruptured, it might take several days for the head to ll with
blood and death to result. Such was oen the case in old China, where medical attention
was scarce, and physical con ict frequent.

Chinese characters for vital point manipulation.

e irty-Six Vital Points

LOCATION MERIDIAN ENGLISH NAME

POINT
1. Coronal Suture GV 22 Brain House
2. Frontal Fontanel GV 24 Temple of God
3. Temples Great Yang
4. Eyes
5. Ears
6. Mastoid Process TH 17 Wind Screen
7. Philtrum GV 26 Water Drain
8. Chin (indentation) CV 24 Containing the Fluid
9. Neck (both sides) SI 16 Heavenly Window
10. roat (also larynx) ST 9 Man Welcomes
11. Suprasternal Fossa CV 22 Appearing To Disappear
12. Supraclavicular Fossa ST 12 Small Bowl
13. Posterior Midline GV 16 Wind Palace
14. Seventh Cervical Vertebra GV 14 Grand Hammer
15. Breast Bone CV 18 Jade Palace
16. Xiphoid Process CV 15 Tail of the Dove
17. Axilla (armpit) HT 1 Extreme Fountain
18. Fourth oracic Vertebra BL 43 Hollow of the Vital Centers
19. First Lumbar Vertebra BL 51 Door of the Vital Centers
20. Tip of the Coccyx GV 1 Long Strength
21. Below the Umbilicus CV 4 Gate of Origin
22. Testicles (and Prostate Nerve) CV 1 Meeting of Yin
23. Seventh Intercostal Space GB 24 Sun and Moon
24. Tip of the Eleventh Rib LIV 13 Door of the Shelter
25. Inguinal Region LIV 11 Yin Passage
26. Biceps (lateral side) LU 3 Celestial Palace
27. Forearm LI 10 ree Miles
28. Wrist Crease HT 5 Communication With the
Interior
29. Wrist Crease LU 8 Meridian Gutter
30. Hand (between the umb LI 4 Joining of the Valleys
and Fore nger)
31. Hand (web between the TH 2 Door of the Fluids
Baby and Ring Finger)
32. Lower igh GB 31 City of Wind
33. Back of the Knees BL 40 Perfect Equilibrium
34. Ankle (inside) KD 6 Sea of Luminescence
35. Ankle (outside) BL 62 Vessel of the Hour of Shen
36. Foot (crease between the LIV 3 Big Surge
Second and ird
Metatarsophalangeal joint)
irty-Six Vital Point Locations (Anterior).
irty-Six Vital Point Locations (Posterior).
 Original irty-Six Vital Point Locations.

e following indicates the abbreviations for the meridian channels: LU = lung, LI = large intestine (or CO = colon),
ST = stomach, SP = spleen, HT = heart, SI = small intestine, BL = bladder, KD = kidney, PC = pericardium (heart
constrictor), TH = three heater (triple heater), GB = gall bladder, LIV = liver, CV = conception vessel, GV = governor
vessel, m = muscle, t = tendon, 1 cun = 3 cm.
e English names given for the pressure points are the standard translations used by the Australian National
Acupuncture College, as they appear in the Point Location and Point Dynamics Manual by Drs. Carole and Cameron
Rogers, (TR) ♦
 Lung Channel.

Large Intestine (Colon) Channel.

Stomach Channel.
Spleen Channel.
Heart Channel.
Small Intestine Channel.
Bladder Channel.
Kidney Channel.
 ree Heater Channel.

Pericardium (Heart Constrictor) Channel.

Gall Bladder Channel.
Liver Channel.
Conception Vessel.
 Governing Vessel.

e Secrets of Wudang Boxing

is 1928 book was written by Jin Yiming and is similar to the Bubishi in that it
includes a series of tables on vital point striking. What is signi cant about it is that
although it concerns the so, or internal, Chinese ghting systems, the vital points and
techniques described are remarkably similar to those presented in the Bubishi, a text
concerning the hard, external ghting arts. is would indicate that although the hard
and so styles appear radically different, at their nucleus, they are identical.
In the following section I will present several relevant sections of the text. I have
edited it down considerably for use in this text.

What Does Striking the Vital Points Mean?

Striking the vital points means closing the lines of internal bodily communication by
cutting off their transportation function. e human body (i.e., head, limbs, and the ve
zang and six fu organs or viscera) is connected by tendons and collaterals that are
irrigated by arteries and veins. A man cannot move if his tendons and collaterals have
been injured; and if the blood, arteries, or veins stop functioning, he will lose
consciousness. Tendons and collaterals start at the ngertips, gather at the knees, and
converge in the head and face. Qi energy governs the activities of the tendons and
collaterals. Hence, when training one’s tendons, it is necessary to cultivate qi. Qi runs
outside one’s tendons and collaterals, and blood ows inside the channels and
collaterals. To better understand the blood ow and the vital points, try to imagine one’s
blood functioning as owing water, and the vital points serving as a spring. When
unobstructed, the ow is free and easy. However, if obstructed, stagnation will ensue.
Blood ow follows the qi and originates in the heart. It circulates throughout the
twelve main meridians during the shichen, starting from the time of the Rat (11 P.M.–1
A.M.). If the blood ow is cut off, it will have an adverse effect.

How to Identify Vital Points

Master Tang Dianqing said that Zhang Sanfeng rst learned how to strike the vital
points from Daoist Feng Yiyuan. His thirty-six vital points included death, paralyzing,
neurological shutdown, and respiratory points. I know that a man can be dazed by
lightly striking a vital point. A heavy trauma can be fatal.
Of the thirty-six vital points, twenty-two are located on the anterior (p. 130), and the
other fourteen are on the posterior (p. 131). I conditioned my ngers for years but
seldom have struck vital points.
 e most important anterior vital points

1. Dingxin (top of the head) 2. Zuojiuo (le forehead) 3. Youjiao (right forehead)
4. Meixin (center of eyebrows) 5. Zuotaiyang (le temple) 6. Youtaiyang (right
temple) 7. Zuoerjiao (hole of le ear) 8. Youerjiao (hole of right ear) 9. Yanhou
(larynx) 10. Qisang (larynx) 11. Xiongyang (chest) 12. Xinkan (bottom of heart)
13. Dafu (large intestine) 14. Duji (Umbilicus) 15. Pangguang (Urinary bladder)
16. Shennang (Kidney bladder) 17. Zuoru (le breast) 18. Youru (right breast) 19.
 Zuolei (le rib) 20. Youlei (right rib) 21. Zuoxie (le oblique) 22. Youxie (right

oblique)

e most important posterior vital points

23. Naohu (back of head) 24. Youergen (under right ear) 25. Zuoergen (under le ear)
26. Jibei (back) 27. Jinxin (center of back) 28. Mingmen (life-gat) 29. Zuobeilei (le
shoulder blade) 30. Youbeilei (right shoulder blade) 31. Zuojilu (le upper back)
32. Youjilu (right upper back) 33. Zuohouxia (le oating rib) 34. Youhouxia (right
oating rib) 35. Zuoyaoyan (le kidney) 36. Youyaoyan (right kidney) However,
my own experience has taught me that striking vital points in the head render a man
unstable; striking points in the throat can paralyze; striking the upper torso impairs
the respiratory system, which results in coughing; and striking the lower part of the
body injures the waist, which causes a tingling sensation. e thirty-six vital points
refer to thirty-six locations.
 I consulted Master He Fengming about striking the vital points. He said that he had
not heard of vital point striking for many years, but once knew of a man named Eagle
Claw Wang. Wang was a courageous swordsman from the Huaibei district in Anhui.
Aer learning how to strike the vital points from Zhang Sanfeng, he then developed his
grappling skills. ere are ve ways to attack the vital points: chopping (using the side of
the palm), thrusting (using the ngers), slapping (using the palm), hitting (using the
hand), and seizing (using the ngers to grab).
It is said that, from head to toe in the human body, in each area of about ve cun,
there is a large vital point area, and that each area of ve fen (one fen equals
approximately one-tenth of an inch) has a small vital point area. If the vital points are
attacked in conjunction with the blood- ow theory, then a trauma to a small vital point
will damage a person, and a trauma to a large vital point will kill him.
e blood- ow theory is divided into twelve equal periods, and the vital points are
located along twelve channels. When attacking the anterior Ren (conception vessel: one
of the eight extra meridians) or posterior Du (governing vessel: another of the eight
extra meridians) vital points, the effect is immediate.

Time Periods for Attacking the Vital Points

SHICHEN MERIDIAN
1. Rat (11 P.M.–1 A.M.) Gall Bladder
2. OX (1–3 A.M.) Liver
3. Tiger (3–5 A.M.) Lung
4. Rabbit (5–7 A.M.) Large Intestine
5. Dragon (7–9 A.M.) Stomach
6. Snake (9–11 A.M.) Spleen
7. Horse (11 A.M.–1 P.M.) Heart
8. Ram (1–3 P.M.) Small Intestine
9. Monkey (3–5 P.M.) Bladder
10. Cock (5–7 P.M.) Kidney
11. Dog (7–9 P.M.) Pericardium
12. Boar (9–11 P.M.) ree Heater

is table is identical to one that appears in Article 8 (see p. 136) of the Bubishi.
(TR) ♦
 It is said that Eagle Claw Wang had 108 hitting and seizing techniques that
coincided with the 108 vital points of the anatomy. Conversely, by manipulating the vital
points, Wang could also revive victims who had their vital points injured. is method
is based upon manipulating the course of various vital points where the blood ow had
been shut down. Restoring the body to its normal condition meant stimulating the
circulation by manipulating those points where the blood ow originated. Hence,
making the blood ow again through the shut down area.
One concept that remains today supports conducting experiments on a live ox aer
the ngers have been conditioned. Although the animal’s anatomy is different from a
human’s, they share corresponding locations with respect to principal vital points.
My colleague, Zhao Haiping from the Qiyang district in Hunan Province, was the
principal disciple of Jiang Xiuyuan, the famous wushu master. Master Jiang was a
scholar who excelled in Shaolin wushu. Zhao studied directly under Jiang and became
an expert in vital point attacking. On the day that Qiyang’s wushu hall opened, Zhao
happened to be there with his army. He gave a demonstration of hitting and seizing vital
points that was well received by all.
From the time we met, we began to visit each other. Zhao disclosed illustrations that
explained the vital areas and told me of the thirty-six vital points. He said that if I did
not believe him I could experiment on a horse. With that, a horse was brought in and
when Zhao struck the horse’s vital points it took effect immediately.

e following diagram and explanation have been included so that the reader may more easily locate the exact attack
points referred to in the “Time Periods for Attacking the Vital Points” table that appears in the Secrets of Wudang
Boxing and the shichen table that appears in Article 8 of the Bubishi (see p. 136). e following table lists the shichen,
the speci c meridian point for attacking, and a translation of the point’s Chinese name.
(TR) ♦

SHICHEN POINT NUMBER POINT NAME

1. Rat (11 P.M.–1 A.M.) GB 41 Lying Down to Weep
2. Ox (1–3 A.M.) LIV 1 Large Hill
3. Tiger (3–5 A.M.) LU 8 Meridian Gutter
4. Rabbit (5–7 A.M.) LI 1 Merchant of Yang
5. Dragon (7–9 A.M.) ST 35 Nose of Calf
6. Snake (9–11 A.M.) SP 3 Supreme Whiteness
7. Horse (11 A.M.–1 P.M.) HT 8 Small Fu
8. Ram (1–3 P.M.) SI 5 Valley of Yang
9. Monkey (3–5 P.M.) BL 66 Bursting the Valley
10. Cock (5–7 P.M.) KD 10 Valley of Yin
11. Dog (7–9 P.M.) PC 6 Inner Gate
12. Boar (9–11 P.M.) TH 6 Branch Ditch

Shichen Vital Points (Anterior).

 Shichen Vital Points (Posterior).

Articles on Vital Points

Article 8: Discussions on Seizing and Striking Veins and Tendons Using the Hard
Fist Method While discussing the values of the ghting traditions, one must not
overlook the importance of the “hard- st” technique. It is said that if one’s vital points
are forcefully struck with this secret technique, the results can be fatal. On the other
hand, attacking a muscle or joint with a well-placed blow can paralyze a person.
I have heard that by using this technique one can also directly terminate a person’s
qi. When correctly used, even if only to a minor point, the result can be fatal. e only
variation is the interval of time in which death occurs.
e time of death depends entirely upon how and when the vital points are attacked.
For example, a severe trauma might kill someone instantly, whereas other, less
concentrated attacks are said to cause dementia.
is obscure method may sound fantastic, and while I have never seen it practiced, I
cannot rule out its existence. In fact, until now, I have never expressed my opinion about
this matter.
 While examining this subject, I discovered, in secret “vein books,” theories
concerning the human body and how it is in uenced by the positive and negative forces
of nature. Responsible for the function of our anatomy, the twelve organs also have
corresponding passages, located all over the body, through which currents of energy
ow in both ascending and descending streams. Described as meridians, there are
special points located along each of these passages that are known as single or bilateral
points. Each of our internal organs systematically experiences a high and a low energy
point corresponding with the time of day. Much in the same way that the principles of
acupuncture work to cure a patient, it is entirely possible to reverse the process and
impair the function of an organ by traumatizing these points and others.
It is possible that this information may vary from school to school, but this is the
way that I have received it. I am sorry that I am not able to provide a more conclusive
analysis.
In my experience, some of the most responsive vital points on the human body are
as follows:

1. e eyes
2. e xiphoid process (CV 15) 3. e middle of the arms (LI 10) 4. On the artery
at the base of the axilla under the armpits (HT 1) 5. e tip of the tailbone (BL 35)
6. e tip of the free end of the eleventh rib on either side of the body (LIV 13) 7.
e lumbar region and two sides of the eleventh thoracic vertebra (BL 20).

Considering how the elements of nature affect our body, we must always monitor
our lifestyle to comply with the cold of winter and heat of summer. Respecting others
begins by respecting oneself. Be considerate but prudent.
As with using herbal medicines to treat diseases that result from organ dysfunction,
by taking the prescription during the corresponding active time intervals one can insure
maximum curative bene t. Employing the same principles, one can reverse damage to
an organ by manipulating certain points during their active intervals.

MERIDIANS SHICHEN
1. Gall Bladder Rat (11 P.M.–1 A.M.)
2. Liver Ox (1–3 A.M.)
3. Lung Tiger (3–5 A.M.)
4. Large Intestine Rabbit (5–7 A.M.)
5. Stomach Dragon (7–9 A.M.)
 6. Spleen Snake (9–11 A.M.)
7. Heart Horse (11 A.M.–1 P.M.)
8. Small Intestine Ram (1–3 P.M.)
9. Bladder Monkey (3–5 P.M.)
10. Kidney Cock (5–7 P.M.)
11. Pericardium Dog (7–9 P.M.)
12. ree Heater Boar (9–11 P.M.)

Article 9: Twelve-Hour Vital Points Revealed

SHICHEN POINT POINT NAME

NUMBER
1. Rat (11 P.M.–1 A.M.) GB 24 Sun and Moon
2. Ox (1–3 A.M.) LIV 14 Door of the Period
3. Tiger (3–5 A.M.) LU 1 Central Palace
4. Rabbit (5–7 A.M.) LI 10 ree Miles
5. Dragon (7–9 A.M.) ST 25 Celestial Axis
6. Snake (9–11 A.M.) SP 14 Abdominal Knot
7. Horse (11 A.M.–1 P.M.) HT 8 Small Fu
8. Ram (1–3 P.M.) CV 6 Sea of Energy
9. Monkey (3–5 P.M.) CV 2 Crooked Bone
10. Cock (5–7 P.M.) BL 52 Lodge of the Will
11. Dog (7–9 P.M.) BL 14 Pericardium Shu
12. Boar (9–11 P.M.) CV 1 Meeting of Yin

Article 9 lists the shichen, and a vital point description which, according to some sources, is not always consistent
with other theories—a point corroborated by both Dr. Wong Chung Ying and Mr. Li Yiduan. Notwithstanding,
Article 9, like Article 8 (see p. 135), reveals both blood vessel and nerve point attack locations. See the diagram on the
following page to locate the attack points, or refer to the meridian diagrams presented earlier. As with the previous
article, I have included a chart and a diagram to better illustrate the shichen, their corresponding times, and the attack
points along with their Chinese to English name translations, (TR) ♦
 Twelve-Hour Vital Points.

Article 17: Seven Restricted Locations

LOCATION EFFECT
1. Coronal Line of juncture of the frontal bone and the parietal bones.
Suture Death is caused by a severe trauma to the cerebrum and
disruptive stimulation of cranial nerves.
2. e ird Loss of consciousness is caused by a severe trauma to the
Intervertebral cerebrum, cranial nerves, and spinal cord, producing a loss of
Space sensory and motor function.
3. e Between the mastoid process and the lower jaw. Loss of
Concavity consciousness is caused by a trauma to the cranial nerves and
spinal cord, resulting in a loss of sensory and motor function.
 Behind both
Ears
4. Suprasternal e concavity on the ventral surface of the neck above the
Notch sternum. Death or loss of consciousness is caused by a trauma
that results in blocking the windpipe.
5. Tip of the Loss of consciousness is caused by a severe trauma to the
Eleventh stomach and spleen on the le side, producing a loss of nerve
(Floating) Rib function associated with the heart and lungs. Severe trauma to
the right side affects the liver resulting in the loss of nerve
function associated with the liver and lungs.
6. Testicles Loss of consciousness is caused by a severe trauma to the nerves
and arteries in this delicate area, causing the testicles to rise
producing a loss of motor function and ability to breathe. A
penetrating trauma to the prostate nerve can cause death.
7. Heart Severe trauma to any heart-related vital point has a disruptive
effect upon other internal organs and the nervous system that
leads to the loss of consciousness and/or breathing.

is article advises against striking these seven locations as trauma to them may be lethal. Rather than literally
translating the crude descriptions that appear in this section, I have described the locations and detailed effects of
trauma to these seven areas using modem medical terminology. e diagram accompanying this description does not
appear in the original Bubishi.
(TR) ♦
 Seven Restricted Locations (Anterior).

Seven Restricted Locations (Posterior).

e Chinese characters for the Seven Restricted Locations.

Article 21: Delayed Death Touch Twelve-Hour Diagrams

 Rat Shichen Vital Points.

Ox Shichen Vital Points.

SHICHEN EFFECT
Rat (11 P.M.–1 A.M.) Death in one day can be caused by a severe trauma
to the medial portion of the instep between the
tendons of the big and second toe on the dorsalis
hallucis artery (LIV 2), the carotid artery (SI 17),
the temporal maxillary arteries at the superior
border of the zygomatic arch, in the depression that
can be felt by the bone (GB 3), or at the cheekbone
directly below the outer canthus (SI 18).
Ox (1–3 A.M.) Death within fourteen days can be caused by
traumatizing the carotid artery and sublingual
nerve, which is located between the sterno-mastoid
muscle and the clavicle bone (LI 17) (but only when
the head is being tilted back by pulling the hair), the
external calcanean artery on the outer ankle directly
below the lateral malleolus (BL 62), the tibial artery
and deep bular nerve (LIV 3), the coeliac axis
 aorta at the umbilicus (CV 8), or the anterior
temporal artery just below the hairline (GV 24).

Tiger Shichen Vital Points.

Rabbit Shichen Vital Points.

Tiger (3–5 A.M.) Death within twenty days can be caused by

traumatizing the carotid artery and sublingual
nerve between the sterno-mastoid muscle and the
 clavicle bone (LI 17) (but only when the head is
being tilted back by pulling the hair), the internal
mammary artery just under the nipple (ST 18), or
the external malleolar artery at the ankle (BL 60).
Rabbit (5–7 A.M.) Death in one day can be caused by a severe trauma
to the anastomotica magna of the femoral artery in
the depression anterior to the semimembranosus
and semitendinosus muscles posterior to the medial
condyle of the tibia (LIV 8), the transverse perineal
artery, between the anus and the scrotum in the
male (CV 1), the brachial artery (TH 11), or the
anterior ethmoidal artery or cranial nerve at the
frontal fontanel (GV 22).

Dragon Shichen Vital Points.

 Snake Shichen Vital Points.

Dragon (7–9 A.M.) Death before a person can even take seven steps can
be caused by a severe trauma to the articular artery
at the inferior border of the medial condyle of the
tibia (SP 9), the superior coronary artery at the
philtrum (GV 26), and the carotid artery or
concavity behind the ear in the depression between
the mastoid process and the ramus bone (TH 17).
Snake (9–11 A.M.) Death within three years can be caused by
traumatizing the posterior tibial artery (KD 3), or
external malleolar artery (BL 60), to the coronal
suture (GV 20), or the tip of the xiphoid process
(CV 15).
 Horse Shichen Vital Points.

Ram Shichen Vital Points.

Horse (11 A.M.–1 P.M.) Inde nite paralysis can be caused by a severe
trauma to the popliteal vein exactly between the
tendons of the biceps femoris and semitendinosus
muscles (BL 40), the inferior external articular
artery in the depression superior to the lateral
 epicondyle of the femur bone (GB 33), or the
coronal suture (GV 22).
Ram (1–3 P.M.) Death within one year can be caused by a severe
trauma to the basilic artery (HT 3), coeliac axis
artery lateral to the umbilicus (KD 16/CV 8), and
the coronal suture (GV 21).

Monkey Shichen Vital Points.

Cock Shichen Vital Points.

Monkey (3–5 P.M.) Death within two weeks is caused by a severe
trauma to the underlying femoral artery and nerve
lateral to the midpoint border of the symphysis
pubis bones (SP 12).
Cock (5–7 P.M.) Death within two days can be caused by a severe
trauma to the le innominate vein at the third
intercostal space (KD 24), while depressing the
deep ulnar artery in the center of the palm between
the third and fourth metacarpal (PC 8).

Dog Shichen Vital Points.

 Boar Shichen Vital Points.

Dog (7–9 P.M.) Death within three days can be caused by a severe
trauma to the hepatic artery lateral to the midline at
the level of CV 7 and one cun below the level of the
umbilicus (ST 26), the external calcanean artery on
the outer ankle directly below the lateral malleolus
(BL 62), or the plantar artery in the depression on
the anterior medial edge of the foot at the distal and
inferior border of the navicular bone.
Boar (9–11 P.M.) Death within one week can be caused by severe
simultaneous trauma to the area above the nipple
located on the third intercostal space (ST 16).

Article 24: Bronze Man Statue

Anterior:
SHICHEN VITAL AREA
Rat (11 P.M.–1 A.M.) e frontal fontanel (GV 22) is most vulnerable to a
hammer st strike
Ox (1–3 A.M.) e temples (GB 3) are most vulnerable to a single
knuckle thrust
Tiger (3–5 A.M.) e ears are vulnerable to being slapped simultaneously
Rabbit (5–7 A.M.) e carotid artery behind the clavicle (ST 12 and ST 9),
along with inside of the suprasternal notch (CV 22), are
vulnerable to forceful nger pressure
Dragon (7–9 A.M.) e chest area between the second intercostal space (ST
15) and the third intercostal space closer to the midline
(ST 16) are most vulnerable to a downward palm thrust
Snake (9–11 A.M.) Just below the nipple, between the sixth and seventh
intercostal space (LIV 14)
Horse (11 A.M.–1 P.M.) e xiphoid process (CV 14) is vulnerable to a palm
thrust, as is the lower biceps and elbow area (HT 3, TH
10, SI 8, LI 10, 11, and 12, LU 5)
Ram (1–3 P.M.) e umbilicus area (CV 4) and pelvic basin are
vulnerable to an upward kick
Monkey (3–5 P.M.) e femoral triangle (vein, artery, and nerve) and
popliteal crease (SP 9) are vulnerable to thrusting kicks
Cock (5–7 P.M.) e ankle and Achilles tendon area are vulnerable to
being kicked, stomped on, or squeezed
any time e philtrum (GV 26) is extremely vulnerable to a single
knuckle thrust, chop, palm heel, or squeeze
Posterior:
Rat (11 P.M.–1 A.M.) e coronal suture (GV 20) is most vulnerable to a
hammer st strike
Tiger (3–5 A.M.) e ears are most vulnerable to being slapped
simultaneously
Dog (7–9 P.M.) e seventh thoracic vertebra (GV 9) is vulnerable to an
upward trauma
Boar (9–11 P.M.) e (life gate) second and third lumbar vertebra (GV 4)
are vulnerable to an upward trauma
Monkey (3–5 P.M.) e popliteal crease (SP 9) is vulnerable to thrusting
kicks
Cock (5–7 P.M.) e ankle and Achilles tendon areas are vulnerable to
being kicked, stomped on, or squeezed

As mentioned earlier, the Bronze Man statue was rst forged nearly a thousand years ago to establish a nationwide
standard for the science of acupuncture in ancient China (see p. 107). Although originally produced to illustrate the
twelve bilateral meridians and two centerline vessels used in acupuncture, the Bronze Man diagram featured in the
Bubishi was drawn with a completely different purpose in mind. Illustrating the vital point principles of Feng Yiyuan,
this old diagram, unlike the Crystal Statue diagram (see Figure 23, p. 95), focuses upon those fundamental locations
most vulnerable to trauma during the twelve shichen.

(TR)

Bronze Man (Anterior).

 Bronze Man (Posterior).

e Chinese character for dao (do in Japanese).

 PART FOUR

Fighting Techniques
♦
 Strategy and Technique in the Bubishi
e Bubishi is a text primarily on Yongchun White Crane and Monk Fist
Boxing, two of the primary forms of Chinese gongfu that served as the
foundation upon which modern karate-do was developed. As such this text
contains a considerable amount of data on the self-defense techniques,
forms, and strategies used in those arts.

Gongfu Quan
e quan (kata in Japanese) of Chinese gongfu is the ritualized method
through which the secrets of self-defense have been customarily transmitted
for generations. Each quan addresses a myriad of conceivable self-defense
scenarios but is more than just a long combination of techniques. Rather
each quan is a unique tradition unto itself with distinct principles,
strategies, and applications. e applications of the forms were intended for
use in life-and-death self-defense situations and as such can be used to
restrain, hurt, maim, or even kill one’s opponent when necessary.
A second but equally important aspect of the quan is its therapeutic use.
e various animal-imitating paradigms and breathing patterns used were
added to improve blood circulation and respiratory efficiency, stimulate qi
energy, stretch muscles while strengthening them, strengthen bones and
tendons, and massage the internal organs. Performing the quan also
develops coordination as one vibrates, utilizes torque, and rotates the hips.
is in turn will improve one’s biomechanics and allow one to have
optimum performance while utilizing limited energy.
rough regulating the breath and synchronizing it with the expansion
and contraction of muscular activity, one oxygenates the blood and learns
how to build, contain, and release qi energy. Qi can have a signi cant
therapeutic effect on the body both internally and externally.
 Master Wu Bin of China’s Gongfu Research Institute describes the quan
as vitally important for mobilizing and guiding the internal circulation of
oxygen, balancing the production of hormones, and regulating the neural
system. When performing the quan correctly one should energize the body
and not strain excessively. In rooted postures, the back must be straight,
shoulders rounded, chin pushed in, pelvis tilted up, feet rmly planted, and
the body kept pliable, so that energy channels can be fully opened and the
appropriate alignments cultivated.
Many people impair their internal energy pathways through smoking,
substance abuse, poor diet, inactivity, and sexual promiscuity. e unique
group of alignments that are cultivated by orthodox quan open the body’s
pathways allowing energy to ow spontaneously. e qi can then cleanse the
neural system and regulate the function of the internal organs.

Whooping Crane Grandmaster Jin Jingfu with the author in Fuzhou.

In short, regular practice of the quan will develop a healthy body, fast
re exes, and efficient technique, helping to prepare one to respond more
effectively in potentially dangerous situations.

Qin Na
Before the stylistic methods of gongfu were ever codi ed in China, qin na
(meaning to catch or seize and hold or control) served as the very rst form
of self-defense. Although a compilation of self-defense skills that includes
many lethal techniques, qin na is an art that strives to control an adversary
without seriously injuring or killing him. Qin na practitioners will hurt
rather than be hurt, maim rather than be maimed, and kill rather than be
killed.
Qin na brings together techniques of twisting bones, locking joints, and
separating tendons from bone; the seizing, manipulation, and striking of
nerve plexuses, arteries, and other anatomically vulnerable locations; chokes
and strangles; organ-piercing blows; grappling, take-downs, throws,
counters, escapes, and combinations thereof. Qin na applications were not
developed for use in the sports arena or in many cases against experienced
trained warriors. In fact many of the qin na applications were designed for
use on attackers unaware of the methods being used on them.
e hallmark of any orthodox gongfu style is the characteristics of their
animal quan and the interpretation of its qin na principles. Based on the
self-defense experiences of the style’s originator, the application of qin na
principles vary from style to style. In gongfu, qin na represents the
application for each technique in each quan. In toudi-jutsu these techniques
came to be called bunkai.
Modem Japanese karate-do has popularized other terms to describe
speci c components of bunkai in recent times: torite (tuidi in Okinawan
Hogan), to seize with one’s hands; kyusho-jutsu, vital point striking; tegumi,
grappling hands; kansetsu waza, joint locks and dislocations; shime waza,
chokes and strangulations; and atemi waza, general striking techniques.
Before commencing with the presentation of the articles related to
ghting techniques and forms, I thought it appropriate to present a
capsulized history and study of the distinctive techniques of six systems
practiced in Fujian that are relevant to the Bubishi.
 Capsule History of Fujian Gongfu Styles
He Quan or Crane Boxing is the general name for ve styles of crane-
imitating ghting arts. e ve styles are: Jumping Crane, Flying Crane,
Whooping Crane, Sleeping Crane, and Feeding Crane, all of which have a
history of about three hundred years. However, these ve styles were not
completely stylized until toward the end of the Qing dynasty (1644–1911). I
will also include a brief description of Monk Fist Boxing (Luohan Quan).

Jumping Crane (Zonghe Quan) During the reign of Emperor Tong Zhi
(1862–74) of the Qing dynasty, Fang Shipei, a native of Fujian’s Fuqing
county, went to learn gongfu at the Tianzhu Temple on Mount Chashan.
Having studied the principles of ghting for ten years, Fang concluded that
the quivering movements of birds, sh, and animals were a natural way of
generating more energy. Hence, he employed the principles of body
vibration when he developed the Jumping Crane style. His principal
disciples included: Lin Qinnan and the ve brave generals of Fujian: Fang
Yonghua, Chen Yihe, Xiao Kongepei, Chen Daotian, and Wang Lin.
Jumping Crane gongfu is a perfect example of a style that best utilizes
the principles of qin na. Jumping Crane Boxing, like Monk Fist Boxing, also
hides its intentions in its quan, and it includes the seizing and dislocating of
opponent’s joints, grappling, strangulations, and striking vital points. It is
fast and slow, hard and so, and makes use of the open palm and tips of the
ngers. Like Whooping Crane Boxing, it advocates leg maneuvers and body
movement to avoid direct assaults, and predetermined responses are aimed
at traumatizing speci c vulnerable areas of an opponent’s body. Breathing
exercises (qigong), and vigorous shaking of the hands and torso, representing
the quivering of birds, sh, and animals, etc. are readily apparent in Jumping
Crane Boxing.

Whooping Crane (Minghe Quan) e history of Minghe Quan can be

traced back to Yongchun He Quan or Crane Boxing. In the later part of the
Qing dynasty, Lin Shixian, a master of White Crane gongfu from Yongchun
village, relocated to Fujian’s thriving port city of Fuzhou, where he taught his
style. Among his most noted disciples was Pan Yuba, the man responsible
for teaching Xie Zhongxiang. It is said that Xie, in addition to mastering the
rudiments of Yongchun White Crane gongfu, was also pro cient in several
other kinds of boxing. Combining the central elements of Yongchun He
Quan with his own concepts of ghting, Xie developed a hybrid form of
Crane Boxing called Minghe Quan, or Whooping Crane gongfu, also
referred to as Singing or Crying Crane gongfu.
Whooping Crane Boxers derive their name from the high-pitched sound
that they emit when performing some of their quan. e style also
emphasizes forceful palm techniques, the seventy-two Shaolin seizing
techniques, striking the thirty-six vital points, the use of qi energy, and body
movement.

Sleeping Crane (Suhe Quan) Becoming a recluse, Lin Chuanwu from

Fuzhou’s Chengmen district studied Crane Boxing at Shimen Temple in
Fujian. Aer ve years of dedicated training under Monk Jue Qing, he went
back to Fuzhou and established his own school.
Sleeping Crane Boxing stresses deceiving the opponent by pretending to
be half asleep. Its actions are meant to be fast and hidden, its hand
techniques forceful, and footwork steady and sound. Sleeping Crane imitates
the sharp clawing actions of the crane and uses the strength of the opponent
against him.

Feeding Crane (Shihe Quan) Ye Shaotao of Fuzhou’s Changshan district

had studied Feeding Crane gongfu from Fang Suiguan, master boxer of
Beiling, at the end of the Qing dynasty and the beginning of the Republic of
China (1912–49). Enhancing his overall understanding of how to attack the
thirty-six vital points, Ye also learned from the prominent Tiger Boxer Zhou
Zihe before he declaring himself the master of the Feeding Crane style.
Feeding Crane Boxers pay special attention to hooking, clawing, and
striking with the ngertips and palms. Principally employing the steady
three-point and ve plum blossom stances, Feeding Crane focuses upon
single-handed attacks.

Flying Crane (Feihe Quan) In the middle of the Qing dynasty, Zheng Ji
learned the rudiments of Yongchun White Crane gongfu from third-
generation Master Zheng Li. Later Zheng Ji became well known in and
around the Fuqing and Qingzhou districts for his skills in gongfu.
Flying Crane Boxers rove around in circles with their bodies and arms
relaxed, building power and energy before passing it to their shivering
hands, which are held out straight. Imitating the ight of the crane, Flying
Crane Boxers also leap about, stand on one leg, and extend their arms like
the bird apping its wings. Flying Crane Boxers use pliability to overcome
strength; when an opponent is powerful, they employ power to the contrary.

Monk Fist (Luohan Quan) Because Monk Fist gongfu (sometimes referred
to as Arhat Boxing) has had such a profound impact upon the evolution of
karate-do I have decided to also include its capsule history. Based on the
embryonic Indian exercises introduced by the Buddhist missionary monk
Bodhidharma at the Shaolin monastery, Luohan Quan is based upon
twenty-four defensive and offensive techniques contained in eighteen
combative exercises cultivated and practiced by Shaolin recluses. Monk Fist
Boxing emphasizes physical strength, knuckle, and forearm development.
Basic training centers around cultivating qi and strength by training in
hourglass (saam chien) and horse stances. In addition to fostering a healthy
body and thwarting illness, Monk st gongfu has six quan that specialize in
striking vital points with the st, two for striking with the palms, one for
using one’s elbows, four quan for foot and leg maneuvers, and ve grappling
quan. Over the generations nine more exercises evolved from the original
eighteen quan forming a total of twenty-seven, which were further divided
into two parts constituting y-four separate skills. Disciples were required
to master the application of these y-four skills on both sides thus totaling
108.
 Arhat Boxers hide their intentions in their quan, but are pro cient in
striking vital points, dislocating joints, grappling and strangulations,
breathing exercises, and learn other related concepts, including herbal
medicine and moral precepts. e nucleus of the system includes seventy-
two seizing and grappling techniques and how to strike the thirty-six vital
points.

e author at the Henan Shaolin Temple with Abbot Si Yanpu.

e historical information above has been corroborated by Wu Bin, director of the Wushu Research
Institute of China, Li Yiduan and Chen Zhinan of the Fuzhou Wushu Association, Tokashiki Iken,
director of the Okinawan Goju-Tomari-te Karate-do Association, Ohtsuka Tadahiko, director of the
Gojukensha, and Master Liu Songshan of Feeding Crane gongfu.
(TR) ♦

Articles on Fighting Techniques

Article 6: Four Quan of Monk Fist Boxing Techniques of the First Quan
 1. e way of pulling arrows 2. Putting on a necklace 3. Stamping
your hand seal 4. Carrying a hoe on your shoulder 5. Carrying an iron
rod on your shoulder 6. Clanging cymbals when drunk 7. Swirling in a
stream 8. Scissors takedown 9. Carrying a shield 10. Place a shield in
your cloak
11. Bundle and send
12. Shaking your sleeves
13. Striking the Huai (Chinese scholartree) 14. Drunken man rolling like a
ball
15. Dragon winding up a pole
16. Ferocious tiger
17. Strike like an iron ball
18. Strike like a mallet
19. Kick with the bottom of the foot
20. Escaping monkey
21. Evasive jumping
22. Pulling up a bamboo screen
23. Jump up from the ground
24. Swim like a Frog
25. Playing in the water
26. Putting on a mask
27. Sealing the Elbow

Techniques of the Second Quan

1. Playing with a ball 2. Strike like a mallet 3. Casting a net
4. Pecking with the beak 5. rowing small stones 6. Going through
the target 7. Pretend to give in 8. Powerful tiger
9. Crouching tiger
10. A school of sh swimming
11. Sweeping tail
12. Searching palm
13. Stick to the summit
14. See what can’t be seen
15. Putting on clothes
16. Young tiger
17. Sticky hands
18. Strike like a mallet
19. Leg maneuvers
20. Both crescent moons
21. Strike like twin shooting stars
22. Double horn hammer thrust
23. Suspending small stones
24. Strangle
25. Knock down the bridge
26. Vibrating palm
27. So st
28. Sun and moon st

Techniques of the ird Quan

1. Flowing sts
2. Yin-yang st
3. Escaping palm
4. Playing with a ball 5. Striking like a mallet 6. Cross block
7. Leg maneuver
8. Shaggy tiger’s head 9. So st
10. Le and right escaping palms
11. rusting the sword, grasp the ball
12. Augmented sweeping hands
13. Crossing three pagoda
14. Monkey pulls out a gimlet
15. Stick to the summit
16. Twins jumping
17. Feint with the feet
18. Iron chisel
19. Open the castle gate
20. Cat washing its face
21. Double thrust
22. Important double mallet
23. Circling tigers
24. Short pull
25. Spreading your beard
26. Sticky hands
27. Guarding the gate
28. Hanging up an ink stamp
29. Searching tiger

Techniques of the Fourth Quan

1. Putting on a necklace 2. Mrs. Jiang looking in the mirror 3.
Clipping your nails 4. Right and le calm tiger 5. Take-down using the
dragon and tiger hand 6. Twin crescent moons 7. Knuckle thrust with
clasped hands 8. Escaping palm
9. Striking like a mallet 10. Sticky hands
11. Blue dragon in owing water
12. Searching palm
13. Tiger stands up to kick
14. Morning heaven st
15. Hitting with a mallet like two bull’s horns 16. Hanging a curtain
17. ree-legged frog
18. General’s hand
19. ree-level ball
20. Pushing palm
21. Side block
22. Pulling palm
23. Shaking palms
24. Pull out opponent’s legs
25. Bat’s feet
26. Break the koto (zither) 27. Trap a tiger in a pit covered with bamboo If
you have a teacher, you should build a training place where you can
invite him to discuss his secrets and guide the disciples. Disciples should
obey and do their best to provide for the teacher’s needs.

e application of a number of these techniques can be found in Article 29 (see p. 167).

(TR) ♦

Article 7: Nepai Quan

1. Salutation
2. Grab, step in, pull, and right back knuckle 3. Pivot forward, check,
wrist release, and hammer st 4. Step back and check, seize, elbow press,
and thrust 5. Trap and wrist lock 6. Step back, jerk down, and kick 7.
Elbow smash, back knuckle, and thrust 8. Hook, pull and outside
hammer st, seize, twist, pull, and lock 9. Pivot, check, wrist release,
hammer st, seize, and pull down 10. Pivot around, double rising block
and simultaneous inside hammer sts 11. Pivot to the front, shuffle in
and drop to one knee, rising block, and downward single knuckle strike
12. Stand up, uppercut and back knuckle, thrust 13. Hook, trap, pull and
outside hammer st, seize, twist, and lock 14. Pivot to the le 270
degrees, wrist release, grab and seize, pivot to the right, and augmented
 block 15. Pivot to the le, inside middle block, and single knuckle thrust
16. Step to the front, crane on a rock
17. ree-directional windmill hands
18. Shi back to the center, release, seize and chop 19. Pivot around to the
front, check, middle block, seize, pull and lock (repeat on other side) 20.
Step forward, hammer st, and double spear hand thrust (repeat on
other side) 21. Pivot to the right, hook, snake nger thrust, trap, and
palm strike 22. Pivot to the front, hook, crescent kick, and hammer st
23. Step in, seize, wrist release, pull, and single-knuckle uppercut 24.
Pivot le 270 degrees, inside middle block, and three group sts 25.
Pivot to the right, middle block, and thrust 26. Pivot to le, palm check,
grab, slap, crescent kick, and hammer st (repeat on other side) 27. Slide
to the le, simultaneous block and thrust (repeat on other side) 28. Shi
back, de ect, grab, slide and thrust, seize, twist and lock, turn, and
salutation

A principal quan of Xie Zhongxiang’s Minghe Quan gongfu, Nepai, in Chinese characters, means
“Twenty-Eight Strikes.” It emphasizes grappling and the striking of anatomical vulnerable points.
Nepai was rst introduced to Okinawa by Go Genki when he taught it to Kyoda Juhatsu and Mabuni
Kenwa. To-On-ryu was the only Okinawan style that preserved and passed on Nepai. Mabuni’s
version of Nepai, considerably different from the To-On-ryu version, is called Nipaipo, and is
practiced by some sects of Shito-ryu. Nepai is still practiced by several styles of Fujian White Crane
gongfu. e explanation on this page represents the original Whooping Crane version as taught to me
by the great-grandson of Ryuru Ko, Xie Wenliang.
(TR) ♦

Article 13: e Eight Precepts of Quanfa 1. e human mind is one with

heaven and earth.
2. Our blood circulation parallels the solar and lunar cycles of each
day.
3. Inhaling represents soness while exhaling characterizes hardness.
4. Adapt to changing conditions.
5. Response must result without conscious thought.
6. Distancing and posture dictates the outcome of the meeting.
 7. See what is unseeable.
8. Expect what is unexpected.

is is the only written explanation about the eight precepts in the Bubishi. However, in more current
reproductions of the Bubishi, karate teachers in Japan have elaborated on these precepts.
(TR) ♦

Article 14: e Principles of Ancient Law Once again I would like to

reemphasize the importance of these ancient principles. By doing so, I hope
to clear up any confusion regarding the rules of polarity and meridian ow
theory. Because this law in uences all people, one should practice early in
the morning when the qi is peaceful.
If everyone learned these methods there would be less violence. ese
methods are intended to foster peace and harmony, not violence. If you
know someone with these special skills you should ask them to teach you.
e rewards of training are immeasurable for those who remain diligent and
follow the correct path. However, this does not apply to those of immoral
character.
When forced to ght, theory and technique are one in the same; victory
depends upon who is better prepared. When engaging the adversary,
respond instinctively. Movement must be fast and materialize without
thought. Never underestimate your opponent, and be careful not to waste
energy on unnecessary movement. If you recognize or create an opening,
waste no time in taking advantage of it. Should he run, give chase but be
prepared, expect the unexpected, and do not get distracted. You must
evaluate everything when ghting.

Quanfa Strategies
A person may observe your ghting skills and compare them to his own.
However, remember each encounter is different so respond in accordance to
uctuating circumstances and opportunity. Utilize lateral and vertical
motion in all conceivable gates of attack and defense. Refrain from using an
elaborate defense and remember that basic technique and common sense go
a long way. I cannot emphasize enough the importance of taking advantage
of an opening, and do not forget that the opposite also applies to you; always
be aware of openings you present your opponent.
If seized above the waist by an adversary, use your hands to “ utter all
over him like a butter y.” If attacked below the waist, use your hands to hook
him up “like a apping sh in the water.” If confronted by an adversary you
must appear as con dent and powerful as a wolf or tiger pursuing its prey.
Learn well the principles of “hard” and “so” and understand their
application in both the physical and metaphysical realms. Be pliable when
met by force (also be a modest and tolerant person), but use force to
overcome the opposite (be diligent in the pursuit of justice).
e more you train (in quanfa), the more you will know yourself.
Always use circular motion from north to south and do not forget that there
is strength in soness. Never underestimate any opponent, and be sure
never to use any more force than is absolutely necessary to assure victory,
lest you be defeated yourself. ese are the principles of ancient law.

Article 15: Maxims of Sun Zi

1. Know both yourself and your adversary and you will not know
defeat.
2. Knowing only yourself and not your adversary reduces your
chances by 50%.
3. Knowing neither yourself nor your adversary means certain defeat.
4. Be serious but exible, employing elusiveness so as not to become a
victim of habit.
5. To win without ghting is the highest achievement of a warrior.
Never forget this wisdom and live your life according to the principles of the
warrior.

Article 16: Grappling and Escapes

 1. Body language and feinting are important points in ghting. Read
your adversary and make openings.
2. By taking away your adversary’s balance, you will have greater
opportunities for victory. Awareness and perception are strong weapons.
3. If attacked from the front, consider attacking the groin.
4. When defending against a rear hair grab, sink and turn quickly into
the adversary with your hands protecting your face, then charge in,
taking away his balance.
5. Should someone try to stomp on your foot, be prepared to counter
with your hands.
6. Against a forceful hair pull, attack the thumb joint and take him
down.
7. Low counters are the rule for high attacks.
8. Use high counters against low attacks.
9. Strategy is important in handling a skillful kicker. Do not limit
yourself to only sweeping out his balance. Try to anticipate his intention,
intercept the kick and scoop up the leg.
10. Be quick to take advantage of an adversary who becomes emotional,
overexcited, or confused by always evaluating his mental condition.
11. When attacked from the rear, use your sense of touch and his body
language to try to anticipate his intentions. Do your best to maneuver
behind your opponent.
12. If you want to attack the east, rst move west. Never reveal your true
intentions. If you decide to move in a straight line, know what is behind
you.
13. If an adversary bites you, attack his throat right away.
14. When being strangled, counter by slapping his ears or striking deeply
into his ribs.
15. When dodging a stomping kick, sidestep and counter with the same
technique.
16. Never execute a technique when off balance, as a skillful ghter will most
certainly take advantage of the situation.
17. A superior strategist uses multilevel attacks to his advantage, rather than
single kicks or punches.
18. If someone seizes your clothing, strike him with your knee.
19. Inhaling represents soness and exhaling represents hardness. Always be
aware of this balance and use it to your advantage.
20. Maintain your balance while and aer throwing the adversary as it is
critically important to follow up with the nishing blow.
21. Special attention must be taken ghting an opponent using the Drunken
Fist method because of its unpredictability. Employing very deceptive leg
maneuvers, this unorthodox style embraces limitless techniques.
22. While an opponent’s low posture may reduce mobility and hamper his
kicking skills, be careful as it enhances hand power. Try to get inside an
opponent’s high posture.
23. ere is a degree of danger to oneself, and in particular to the genitals,
when kicking high. Be careful not to lean too far forward or too far
backward and protect your genitals at all times.
24. If you trap your adversary’s foot with your own foot, strike with your
hands right away. en run your hands from top to bottom pulling his
legs out from under him.
25. If you are taken down, make every attempt to attack the adversary’s
genitals.
26. Should someone attack you from behind with a bear hug, smash his face
with the back of your head before counterattacking.
27. A sure way to stop other people from killing themselves in a ght is by
attacking the neck artery.
28. If an adversary charges into you and grabs your lower body, use both
hands to slap the ears or attack the top of his head.
29. If you want to take down an adversary, keep moving, and before
initiating the throw, feint to his shadow.

Article 20: Six Ji Hands of the Shaolin Style Injuries sustained from these
special hand techniques must be treated immediately or else the
consequences could be fatal.
1. e Iron Bone Hand technique can only be developed through
relentless physical training. Aer thrusting the bare hand into a
container lled with hot sand on a daily basis for many weeks, the
ngers gradually become conditioned enough to initiate the secondary
stage of training. Aer thrusting the bare hand into a container lled
with gravel on a daily basis for many weeks, the ngers will become even
more conditioned so that the nal stage of conditioning can be initiated.
e nal stage of conditioning requires one to thrust the bare hand into
a container of even larger stones. is special kind of conditioning will
lead to hand deformity and the loss of one’s ngernails. Alternative
training methods oen include thrusting the bare hand into bundles of
wrapped bamboo in an effort to condition the ngers for lethal stabbing
and poking. is technique is very effective for striking between the
eyes. e Bone Hand technique will most certainly cause internal
bleeding, especially if one is struck before mealtime. If one is struck with
the Bone Hand aer mealtime, the results could be fatal.
2. e Claw Hand is an effective technique and is especially effective
for dislocating the jaw. Used in a circular and hooking fashion, is a
multipurpose technique. Medical treatment must be quickly rendered if
struck with the Claw Hand. If not, internal hemorrhaging will be
followed by three days of vomiting blood, and death within one month.
3. e Iron Sand Palm is developed in much the same way as the Iron
Bone Hand is. Using a wok lled with hot sand, training involves a
slapping-type practice until the desired effect is accomplished. is
technique is sometimes called the “Vibrating Palm.” e Iron Sand Palm
is an effective weapon used against many vital areas. When used against
the back of the skull, it is especially lethal and could kill someone
instantly.
4. e Blood Pool Hand is used to twist and pull at the eyes, throat,
head, hair, and genitals. Victims of this technique must be treated with a
ginger and water solution. Aer applying cold water to the injured area,
the victim must refrain from lying face down.
5. e Sword Hand technique is used to attack bones, tendons, and
joints. It is an effective way to traumatize and subjugate an adversary.
When struck by the Sword Hand a victim can experience a wide range of
effects including temporary loss of speech, unconsciousness, and
seizures.
6. e One Blade of Grass Hand technique is sometimes called the
“half-year killing technique,” but is more popularly referred to as the
“death touch.” It is generally used to attack the spine and the vital points.
Medical attention must be rendered immediately to anyone struck by
this special technique.
 Six Ji Hands.

Article 27: Zheng’s Twenty-Four Iron Hand Applications and White

Monkey Style
ere is no explanation to accompany this illustration. However, it does say “Aunt and Uncle Zheng.” I
assume that they are in some way related to Zheng Lishu (see Article 1, p. 62). In the Chinese ranking
system, terms like big brother and uncle are used to denote seniority, (TR) ♦

Article 28: Eighteen Scholars White Crane Fist and Black Tiger Style
Fiy-Four Step Quan
Like Article 27 (see p. 165), there is no detailed explanation to accompany this illustration. I believe
that they are the names of two signi cant quan. However, they are also labeled “She Ren,” which
means that the two people are low-level public officials, and could mean that they were either
employed by the Emperor, or an aristocrat’s family. People of wealth and/or position oen engaged the
services of those who were skilled in medicine and also experts in the ghting arts to be bodyguards,
personal self-defense teachers, and in-house doctors.
(TR) ♦

Article 29: e Forty-Eight Self-Defense Diagrams

e forty-eight self-defense illustrations, unlike other parts of this text, do not describe striking nerve
plexus or blood canals, instead focusing on simple practical applications. ese forty-eight self-
defense illustrations can be divided into seven categories: defenses against xed techniques, defenses
against straight punches, defenses against various kinds of hand attacks, defenses against kicking
techniques, how to react when grabbed, handling special circumstances, and defending against
combinations.
Aer comparative analysis, one is easily able to recognize the remarkable similarity between these
old illustrations and the many kata of traditional Okinawan karate-do. When comparing these forty-
eight self-defense illustrations with other old Chinese and Japanese combative documents, I
discovered a remarkable likeness with those of the Monk Fist style. I believe that this is an important
discovery that brings us that much closer to locating one of the original Chinese sources from which
karate-do came. Some of the names describing the applications in this segment correspond directly
with the techniques in Article 6 (see p. 157), on the four Monk Fist quan. Matsuda Takatomo Sensei,
gongfu expert and author of Rakan Ken (Monk Fist Boxing) described the unidenti ed “hand and foot
postures” of Article 32 as a typical “old-style quan” from his style.
In the following section I will rst give the literal translation of the Chinese names for the
techniques depicted in the illustrations, then I will describe the actual techniques.
(TR) ♦

1. To defend against someone who has you in a bear hug (le), escape by
dropping down in your stance (right).
 2. If an attacker attempts to lunge out to strike you (le), jam the attack
cutting off the assault in its midst (right).

3. If an attacker is vigorously trying to grab you (right), quickly drop to the

ground and scissor his leg (le).
 4. Against a smaller attacker who grabs you (le), counter by grabbing the
back of the head (or hair) with one hand while liing the chin with the other
and twisting the head (right).

5. It is oen a good strategy to seize an attacker’s leg (right) if he follows a

hand technique with a high kick that compromises his balance (le).
 6. If an attacker telegraphs his intentions by using long swinging motions
(right), make use of your distancing with evasive body movements while
blocking with your hands to position yourself for an effective counter (le).

7. When attacked by a downward overhead strike (le), step in and counter

with a simultaneous block and counterpunch (right) to the midsection.
 8. In the midst of a grappling encounter where a person is trying to strike
your head (right), block the attack (le), seize the arm, and apply a joint lock
at the elbow to defeat him.

9. If an attacker tries to grab you with both hands (right), drop to the
ground, capture his leg (le) and take him down.
10. If an attacker tries to take you down by grabbing your leg (le), counter
by striking the temples (right) or slapping the ears.

11. In the heat of grappling, you can win by scooping up the opponent’s legs
(right) and ipping him over.
 12. If an attacker is all over you with a vigorous combination of punches
(le), you can defeat him by going low and scooping up either leg and
attacking the inside of the thigh, taking him down (right).

13. If someone fakes a punch with one hand to hit you with the other
(especially an uppercut) (le), you should check the feint, move in, and trap
 the second while seizing his larynx (right).

14. If an attacker reaches out to grab, push, or punch you (le), redirect his
energy and apply a joint lock (right).
 15. If an attacker grabs you by the hair (le), seize both his larynx and
testicles (right).

16. Oen it is essential to deceive an attacker to make an opening. Use the

Drunken Fist method to feign intoxication, weakness, or cowardice (le)
and when he lets down his guard, immediately counterattack.
17. In a grappling encounter when an attacker chambers his hand to strike
you (le), reach out and seize his larynx and hair (right) to manipulate the
head and defeat him.

18. Regardless of an attacker’s size or strength, you can take him down by
seizing the leg with one hand and pushing the inside of the knee or hip joint
with the other (right).
19. In a grappling encounter in which you have little room to move, you
must attack the weak areas like the eyes, ears, nose, and larynx (right).

20. By twisting an attacker’s wrists (le), his balance is weakened, which

permits you to follow up by sweeping his legs out from under him.
21. Another way to defeat an attacker is by seizing one leg (right) and
kicking the other out from under him.
22. By capturing an attacker’s leg, either when he is moving or attempting a
high kick, you can li it up beyond its limit causing him to fall on his head.

23. e art of deception is a powerful tool. If you can make an attacker think
that you have mistakenly le a target undefended, it will be easy to
anticipate his attack and counter it.
 24. If an attacker reaches out to grab you (top), you can surprise him by
dropping to the ground and throwing him over your body (bottom).

25. If a person pushes, shoves, or tries to poke you in the eyes (le), you can
overpower him by shiing just outside the attack and simultaneously
striking behind the ear and the lower ribs (right).
 26. Against someone who throws a one-sided punch-kick combination
(right), utilize the evasive principles of Monk Fist Boxing by checking the
punch and sliding outside the attack to defeat the attacker (le).

27. Against a rear bear hug (right), take one step forward raising an arm to
destroy the attacker’s balance while seizing his testicles with the other hand
(le).
28. If an attacker tries to strike down on your head (right), counter with an
“X-block,” twist his arm (le), and throw him.

29. You can defeat an attacker by scooping up one leg (le) and ipping him
over on his back.
30. By checking a punch or pulling a push and striking a vital point (right), it
is easy to defeat an inexperienced attacker (le).

31. If an attacker reaches out to punch or grab you (right), step to his outside
(le), grab his lead arm, and apply an arm-bar, foot-sweep combination to
defeat him.
32. If a person throws a short punch at you (right), trap the attack and gouge
his eyes (le).

33. When a person tries to trip you (le), check his attack, seize his hair,
poke his eyes, grab his groin (right), then pull his hair down to throw him to
the ground.
34. If a person tries to smash his hand into your torso (right), move in and
use your arms (palms twisted out) to reduce the impact of his attack, and
then counter with the phoenix st (le).

35. If a person abruptly seizes you (right), be pliable, go with the ow, and
strike his eyes (le).
36. An overcon dent attacker (right) can be defeated by checking an attack
and dropping down to seize the testicles (le).

37. When attacked with a erce straight punch (le), move outside and
check the attack before countering (right).
38. If a person grabs you in an effort to throw you (right), shi back a little to
offset his balance, chop down on his arms to loosen the grip, and then by
coming outside and then up and under his arms, lock his elbow joints (le).

39. By grabbing an attacker’s wrist and pulling him off balance, you can
strike his armpit or throat with your elbow (le) before locking his arm to
 throw him down.

40. You can defeat a person who tries to grab you (right) by sinking down
and striking a single vital point (le).
41. If an attacker gets inside your engagement distance and tries to attack
your ribs with both hands (right), be sure to distance yourself precisely
before attempting to counter (le).

42. Lateral body movement (le) will present you with the precise space
needed to defeat an attacker (right) if you can accurately determine his
distance.
43. If an attacker remains locked in his posture too long (right), he will be
unable to prevent a powerful hand attack (le).
 44. If a person’s offense is hampered because of a coordination problem
(le), you can avoid his attack by shiing your body to the side (right) and
defeat him.

45. At close range if a person tries to punch your body (especially with an
uppercut) (right), trap the attack and thrust your ngers into his throat to
defeat him (le).
46. Be quick to seize an opportunity (le) if your attacker loses his balance
aer missing his intended target (right).

47. In the case of a person who hesitates during his attack (right), quickly
close the distance and counter with the vertical downward palm strike to
defeat him (le).
48. If a person is trying to inch his way inside your engagement distance and
presents a large target (le), feint an attack with one hand horizontally, and
when he reacts, come down on top of his head with the other hand (right).

is calligraphy by Grandmaster Hokama Tetsuhiro means

“auspicious crane” and was brushed as a congratulatory
keepsake for this publication.
Article 32: Shaolin Hand and Foot, Muscle and Bone-training Postures

ere is no descriptive text accompanying the illustrations that follow. e illustrations represent the
individual combative postures of an original gongfu quan. e name of each movement and its self-
defense application has been lost in the sands of time. erefore, the exact details surrounding the
origins and purposes of this particular quan are not available. However, by analyzing each of the
illustrations, one can observe crane stances, crescent kicks, one- ngered thrusts, open-handed
techniques, etc. all of which are used in Monk Fist and Crane Boxing.
(TR) ♦
e Chinese characters for toudi-jutsu (or karate-jutsu), the
rst character of which refers to the Tang dynasty, and
karate-do, “the way of the empty hand.”
 ♦ Conclusion ♦
e Bubishi is a work of great breadth in terms of its subject matter and
great depth academically and philosophically. As we have seen, its impact on
karate-do has been signi cant both in terms of philosophy and technique.
When Miyagi Chojun said that the Bubishi was “the Bible of karate-do,” his
choice of words was particularly appropriate. Just as Christians use the Bible
as a textual guide for their lives, the Bubishi is a text to assist karateka as
they tackle the challenges of life and begin on the path to perfection in its
physical, psychological, and spiritual forms. e Bubishi is a key that opens
the door to a new dimension of karate training and to understanding the
universe and one’s place in it.
ose familiar with the power of combining rigorous physical discipline
with philosophical study can readily testify to the self-conquests made
possible through karate-do. However, before the light inside each of us can
ever be turned on we must balance physical with the non-physical by
mastering the ritual of silence and breathing, meditation.
e methodical and protracted introspection made possible by
meditation is of vital importance to the growth and maturity of each and
every individual who studies karate-do, regardless of how ignorant or
skeptical they may at rst be. It is ritual performance that draws our
attention inward to where a lifelong journey of harmony is pursued.
Performing orthodox kata is a form of ritual meditation that develops
power and strength and, as contradictory as it sounds, it is through this
process that one learns humility and gentleness. In so doing, karate-do
becomes a fascinating vehicle of inner exploration through which untold
personal rewards are made possible.
However, it takes a long time to understand that there is something
beyond the immediate results of physical training. Insight takes place slowly
and is the product of personal sacri ce and diligent effort. To be the best one
can be, whether in ghting, sports, business, or school requires resolve and
inner strength. A mind tempered in the tradition of true karate-do will
remain impervious to worldly delusion and illuminate the darkness of
sel shness and ignorance. With greater control over our minds, we have
greater control over our bodies, lives, and the exterior world of which we are
a part. It is by putting this power to work every day that our lives are
enriched and ful lled in ways we never thought possible.
rough adhering to the precepts of karate-do, one also comes face to
face with one’s weaknesses. It is through this process that weaknesses are
turned into strengths, and strengths into even greater strengths. e
indomitable fortitude created by karate training insulates us against the
forces of immoral temptation and irresponsible action while providing the
resilience to withstand the personal failures that test each of us along life’s
unrelenting path.
Life presents us with many issues we must all address sooner or later, a
few of which include: aging, the way we think, our urges and sexuality, the
necessity to know ourselves, the need to nd a reason for existence, and
coming to terms with our mortality. As such there will always be a need for
traditions that have the answers to these questions. Karate-do is one such
tradition. It teaches us to understand that everything in the circle of life is
seasonal, changing, dying, and being reborn. A microcosm of the dao,
karate-do teaches us to understand these changes, accept them, and live in
harmony with them. In so doing we need no longer fear the mysterious or
inevitable as we embrace the circle of life.
e beginning of wisdom starts with a desire for discipline. rough
studying the past we are brought closer to understanding the present. My
analysis of the Bubishi has had a profound affect upon not only my art, but
upon my life in general. I hope that the glimpse of the past provided by the
Bubishi and its profound teachings will have as positive an in uence on you
as they have on me, and that it has brought you closer to that which you
have yet to discover.
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Qi, Jiguang. Ji Xiao Xin Shu. Reproduced by Chang Hi and Rour Yei Shio.
Taiwan: Hua Lian, 1986.
Li, Yi Chung. Nan Quan Pai. Taiwan: Hua Lian, 1987.
Li, Yingang. Tan Tui Fa Ru Men. Taiwan: Hua Lian, 1972.
Wei, Qiqi, Hu Jinhuan, and Sun Chongxiong. Hu Xing Quan Fujian Nan
Quan Cong Shu. Fuzhou: Fujian Renrenda Banshe, 1985.
Yang, Chin Chi. He Quan. Taiwan: Hua Lian, 1987.
Yeer, Chinghi, and Shu Jingdong. Wu Zu Quan. Taiwan: Hua Lian, 1976.
Zhou, Huanzong. Nan Pai Shaolin Quan. Taiwan: Hua Lian, 1986.
Wu Bei Zhi. Fuzhou: 1834.

MAGAZINES: Lee, Toon. “Dian-Xue: Hitting the Vital Points.” Secrets of

Gongfu Magazine, no. 15 (1977).
Wong, Chun-Ying. “e Relationship Between Acupuncture and Gongfu.”
Secrets of Gongfu Magazine, nos. 6 and 7 (1986).
___.“e Science of the Chinese Martial Arts.” Secrets of Gongfu Magazine,
nos. 2, 3, and 4 (1977).
 List of Chinese and Japanese Terms
aji 按司

Anhui 安徽
anji 安司
Aragaki Seishō新垣世璋
Arhat Boxing 羅漢拳
Ason ア
ソ
ン
atemi waza 当⾝技

Beiling 北嶺
Ben Cao Gang Mu 本草綱⽬
Black Tiger Fiy-Four Step 黑⻁五
⼗四歩
Blood Pool Hand 撒攪⼿
bō-jutsu 棒術
Bronze Man 銅⼈
Bubishi 武備志
budō 武道
Bunbu Ryōdō ⽂武両道
bunkai 分解
bushi 武⼠
bushidō 武⼠道

Chen Yuanbin 陳元斌

Chengmen 城⾨
chikusaji pechin 筑佐事親雲上
chikudun pechin 筑登之親雲上
Chūkyō 中框
Chūzan 中⼭
Claw Hand ⽖⼿
Confucius 孔⼦
Crane Boxing 鶴拳
Crystal Man 琉璃⼈

Dai Nippon Butokukai ⼤⽇本武德会

daimyō ⼤名
dan-kyū 段級
Dao De Jing 道德經
dao 道
di ⼿
dian xue 點⽳
dim mak 點脉
dō 道
Dog Boxing ⽝拳
Doonquan ⼗三歩連
Dragon Boxing ⿓拳

Eagle Claw Wang 鷹⽖王

Edo 江⼾
Eighteen Scholar Fists ⼗⼋学⼠拳
eku (kai) 櫂
FangHuishi ⽅慧⽯
Fang Shipei ⽅世培
Fang Zhonggong ⽅種公
Fang Suiguan ⽅⽔官
Fang Qiniang ⽅七娘
Feeding Crane ⾷鶴拳
Feng Yiyuan 馮⼀元
Five Fragrance Herbal Powder 五⾹散
Fu Xi 伏羲
Fujian 福建
Funakoshi Gichin 富名腰義珍
（船越義珍）
Fuqing福清
Fuzhou 福州

Gao Wu ⾼武
General Outline and Division of Herbal Medicine 本草綱⽬
Gōjū-ryū剛柔流
Gokenki 呉賢貴
gongfu 功夫
Guangdong (province) 廣東
Hanashiro Chomo 花城⻑茂
Hanshi 範⼠
Happoren ⼋歩連
He Fengming 何鳳鳴
He Quan 鶴拳
Hebei (province) 河北
Heian (period) 平安
Henan (province) 河南
Higashimura 東村
Higashionna Kanryō 東恩納寛量
Higashionna Kanryū 東恩納寛裕
Higashionna Kanyō 東恩納寛⽤
Hogen Monogatari 保元物語
Hong Wu 洪武
Hua Tuo 華陀
Huang Baijia ⿈⽩家
Huang Di ⿈帝
Huang Li Tang ⿈理湯
Huang Zongxi ⿈宗羲
Hunan (province) 湖南

Iron Bone Hand 鉄⾻⼿

Iron Sand Palm 鉄沙⼿
Isshin-ryū ⼀⼼流
Itosu Anko ⽷州安恒
Iwah イ
ワ
ー

Ji Ming San 鶏鳴散

Jia Jing 嘉靖
Jiang Xiuyuan 蔣修元
Jigen-ryū ⽰現流
JinYiming ⾦⼀明
jō 杖
Jue Qing 覺清
Jumping Crane 蹤鶴拳
Jun Chen Fang 君⾂⽅
Jūanporen ⼗三歩連
Jūsen 柔箭
kai 櫂
kama 鎌
Kanō jigorō 嘉納治五郎
kansetsu waza 関節技
karate (Chinese hand)唐⼿
karate (Empty hand) 空⼿
karate-dō 空⼿道
karate-jutsu 空⼿術
keimochi 系持
keisatsu 警察
Kempō Karate-jutsu Hiden 拳法空⼿
術秘伝
kempō 拳法
ken-jutsu 剣術
kentōshi 遺唐使
ki 氣
Kinjō Hiroshi ⾦城裕
Kyoda Jūhatsu 許⽥重発
kobu-jutsu 古武術
kobudō 古武道
Kojō Kahō 湖城嘉宝
Kojō Taitei 湖城⼤
kokutai 国体
Konishi Yasuhiro ⼩⻄康裕
Kume 久⽶
kumiai-jutsu 組合術
Kuninda 久⽶村
Kusankun 公相君
Kyōshi 教⼠
Kyōho-jutsu 急所術
Lao Zi ⽼⼦
Li Shizhen李時珍
Li Yiduan 李⼀端
Light Body Way Vitality Elixir 輕⾝法
Lin Chuanwu 林傳務
LiuSongshan 劉嵩⼭
Luohan Quan 羅漢拳

MabuniKenwa 摩⽂仁賢和
magiri 間切り
Maki-minato 牧港
Mao Yuanyi 茅元儀
Master and Servant Treatment 君⾂⽅
Matsumura Sokon 松村宗棍
Medicine Worth Ten ousand Gold Pieces 萬⾦丹
明治
Meiji (era)
menkyo 免許
Minamoto Tametomo 源為朝
Ming dynasty 明朝
Minghe Quan 鳴鶴拳
Miyagi Chōjun 宮城⻑順
Monbusho ⽂部省
Monk Fist Boxing 羅漢拳
Motobu Chōki 本部朝基
Mount Chashan 茶⼭

Naha 那覇
Nakaima Norisato 仲井間憲⾥
Nepai ⼆⼗⼋
Nijūhiho ⼆⼗四歩
Nipaipo ⼆⼗⼋歩
Niseishi ⼆⼗四
Nishimura ⻄村
niya 仁屋

Okinawa Kempō Karate-jutsu Kumite 沖縄拳法空⼿術組⼿

okumiza ⼤与座
One Blade of Grass Hand ⼀路草技⼿
Ōshima Hikki ⼤島筆記
Ōshima Incident ⼤島筆記
Ōtsuka Hironori ⼤塚博紀
Ōzato ⼤⾥

Paipuren ⼋歩連
Pan Yuba 潘嶋⼋
pechin 親雲上
Peichurrin 壱⽩零⼋⼿

Qi jiguang 戚繼光
qi 氣
qigong 氣功
Qijing 七景
（錦）
qin na 擒拿
Qing dynasty 清朝
Qing Shen Fa 輕⾝法
Qiyang 祁陽
Qixiao Xinshu 起効新書
quan 拳
quanfa 拳法
Quan Kui 全魁

Ren Zong 仁宗
Riyu 利勇
rokushaku bō 六尺棒
Rooster Crowing Powder 鶏鳴散
Roujin 柔箭
Ruei-ryū 劉衛流
ryūakusei 留学⽣
Ryūyū 琉球
Ryūyū kempō toudi-jutsu 琉球拳法
唐⼿術
Ryūyū kempō karate-jutsu 琉球拳法
唐⼿術
Ryuru Ko 如如哥

Saam Chien 三戦
Sakugawa Kanga 佐久川寛賀
Sanchin 三戦
Sanseim 三⼗六⼿
Sanshikan 三司官
sapposhi 冊封使
Satsuma 薩摩
Satto 察度
satunushi ⾥主
（⾥之⼦）
拳法空
⼿術秘伝
Secrets of Kempō Karate-jutsu
Secrets of Wudang Boxing 武當拳術
秘訣
seipai⼗⼋⼿
seiru ⼗六⼿
Seisan ⼗三⼿
Sekigahara 関
ケ
原
senpai 先輩
Sensei 先⽣
Sha Lian Liu 沙蓮流
shakuhachi 尺⼋
Shaolin Bronze Man Book 少林銅⼈簿
Shaolin Temple 少林寺
Shen Nong 神農
shichen 時⾠
Shichikei 七景
（錦）
Shifu 師⽗
Shihan 師範
Shihe Qunn ⾷鶴拳
Shimabukuro Tatsuo 島袋⿓夫
Shimazu Yoshihisa 島津義久
shime waza 閉技
Shimen Temple ⽯⾨寺
Shiohira 潮平
Shitō-ryū ⽷東流
shizoku ⼠族
Shō Nei 尚寧
Shō Shin 尚真
Shōei-ryū 昭霊流
Showa(era) 昭和
shugyō 修⾏
Shunten 舜天
Shuri ⾸⾥
Six Ji Hands 六機⼿
Sleeping Crane 宿鶴拳
Sōke 宗家
Song dynasty 宋朝
Suhe Quan 宿鶴拳
Sui dynasty 隋朝
Sun Zi 孫⼦
Suparinpei 壱⽩零⼋⼿

taijiquan 太極拳
Taiki 泰期
Taishō (era) ⼤正
Tales of Hogen War 保元物語
Tang Daji 唐⼤基
Tang Dianqing 唐殿卿
Tang dynasty 唐朝
te ⼿
tegumi ⼿組
Teijunsoku Uekata 程順則親⽅
“Teng Shan” Wang Foudeng 藤⼭王
⽸登
Teruya Kanga 照屋寛賀
irty-Six Families 三⼗六姓
Tianzhu Temple 天⽵寺
Tiger Boxing ⻁拳
Tobe Ryōen ⼾部良熙
Tōgō Bizen no Kami Shigekata 東郷
肥前守重⽅
Tomoyose Ryuru 友寄隆優
Tong Zhi 同治
Tori Hori ⿃堀
Tosa ⼟佐
toudi (karate)唐⼿
toudi-jutsu 唐⼿術
Tsuken Koura 津堅幸良
Twenty-Four Iron Hands ⼆⼗四鉄
沙⼿
uchideshi內弟⼦
Uchinanchu 沖縄⼈
Uechi Kanbun 上地完⽂
Uechi-ryū 上地流
Unten 運天
Urazoe 浦添

wa 和
Wai Xinxian 准振⼭
Wan Jin Dan 萬⾦丹
Wang Foudeng 王⽸登
Wang Wei 王惟
Wang Zhengnan 王征南
White Monkey Style ⽩猿⼿
Whooping Crane 鳴鶴拳
Wu Bin 呉彬
Wudang Quanshu Mijue 武當拳術
秘訣
Wu Xiang San 五⾹散
wu ye mei 五葉梅
wushu 武術
Xiang Guo Temple相國寺
Xie Wenliang 謝⽂亮
Xie Zhongxiang 謝崇祥
Xu Wenbo 徐⽂伯

Yabu Kentsū 屋部憲通

Yagajijima Island 屋我地島
Yamaguchi Gōgen ⼭⼝剛⽞
Yang Zai 陽載
Ye Shaotao 葉紹陶
Yellow Texture Medicine ⿈理湯
Yongchun 詠春
Yoshimura Udun Chōmei 義村御殿
朝明

Zeng Cishu 曽賜叔

Zhang Sanfeng 張三丰
Zhang Zhongjing 張仲景
Zhao Haiping 趙海屏
Zhao Ling Liu 昭霊流
Zhao Xin 趙新
Zheng Ji 鄭紀
Zheng Li 鄭礼
Zheng Lishu 鄭礼叔
Zhong yao 中薬
Zhou dynasty 周朝
Zhou Zihe 周⼦和
Zonghe Quan 蹤鶴拳
 ♦ Index ♦
Note: Page numbers correspond to the print edition.

Act of Eleven Distinctions, 46

acupuncture, 80, 107, 113
aji, 48, 49
Anhui, 132
Annan (Vietnam), 34, 110
Aragaki Seisho, 35
Asato Anko, 51
Ason, 34
atemi waza, 153

Baiburen, see Happoren Beijing, 34, 36, 39, 41

Ben Cao Gang Mu (General Outline and Division of Herbal Medicine), 80
bladder, meridian, 87, 136
Blood Pool Hand, 163
bo, rokushaku, 49
Boar, hour of, 88, 93–96, 132, 133, 136, 145, 146
Boxer Rebellion, 112
bronze man statue, 107, 108, 147
Buddhism, 79
Buddhist philosophy, 112
Bunbu Ryodo, 41
Bunei, King, 47
bunkai, 153
Burma, 110
“Bushi” Ishimine, see Ishimine, “Bushi”
“Bushi” Matsumura, see Matsumura “Bushi” Sokon Cai, see Kojo changing
of kara, 55
Changshan district, 154
Chashan, Mount, 153
Chen Daotian, 153
Chen Yihe, 153
Chen Yuanbin (Chin Gempei), 110
Chen Zhinan, 156
Chengmen district, 154
chikudun, 48
chikudun pechin, 48
chikudun zashiki, 48
Chin Gempei, see Chen Yuanbin China, 107–11
chonmage, 52
Chukyo, 38
Chuzan, 46
Claw Hand, 163
Cock, hour of, 87, 93–96, 132, 134, 136, 144
Confucian philosophy, 76, 107–11
crystal man statue, 107, 147

Dai Nippon Butokukai, 55, 56

daimyo, 48
Dao De Jing, 56
Daoist philosophy, 76, 107–13
Daoist physicians, 77, 107–11
Darwin, Charles, 80
death touch diagrams, 140–45
death touch, delayed, see dim mak dian xue, see dim mak dim mak, 28
Dog Boxing, 38
Dog, hour of, 88, 93–96, 132, 134, 136, 145
Dong Zhongshu, 77
Doonquan (Jusanporen), 38
Dragon Boxing, 38
Dragon, hour of, 87, 92, 94–96, 132, 133, 136, 142
dynasties, Chinese, see individual dynasties dynasties, Okinawan, 57 and
individual entries Eagle Claw Wang, 132, 133
Edo (Tokyo), 49
Eight Immortals Crossing the Sea pills, 98
Eighteen Monk Fist Boxing, 30, 67
Eighteen Scholar Fists, 38
eiku, 51

Fang Houshu, see Fang Zhonggong Fang Jiniang, 33, 62–64, 66, 71
Fang Shipei, 153
Fang Suiguan, 154
Fang Yonghua, 153
Fang Zhonggong, 62, 71
Feeding Crane (Shihe Quan), 154–55
Feng Huo Yuan, 71
Feng Yiyuan, 110, 111, 129, 147
ghting techniques, 108–30, and passim Five Ancestors Fist, 35
Five Virtues of Confucius, 77
Flying Crane (Feihe Quan), 155
four incurable diseases, 91
Fu Xi, 76
fu organs, six, 129
Fukuno Shichiroemon, 110
Funakoshi Gichin, 23, 34, 51, 54, 80
Fuqing district, 153
Fuzhou Wushu Association, 29, 156
Fuzhou, 26, 34–41, 71, 75, 154

gall bladder, meridian, 86, 132

Gao Wu, 107
Go Genki, see Wu Xiangui Goju-ryu, 23, 32
Gojushiho, see Ueseishi Gongfu Research Institute, 151
Ground Boxing, see Dog Boxing Guangdong province, 111
Guardian Deity, 71
Gushi, 34
Gusukuma, see Shiroma Hakutsuru Mon: Shokutsuru Ken, 30, 67
Hall, Basil Chamberlain, 44
Han, dynasty, 77
Hanashiro Chomo, 51, 53, 56
Happoren, 38, 64–67
Haring, Douglas, 46
Hayashi Shingo, Dr., 42
He Fengming, 132
heart, meridian, 87, 132
Heian period, 45
herbal medicine, 84–104
Higashimura (East Village), 36
Higashionna Kanryo, 23, 34–39, 42
Higashionna Kanyo, 36
Higashionna Kanyu, 36
hiki, 49
hirajo (hirasho), 49
hirasho, see hirajo Hojo family, 45
Hong Wu, Emperor, 46
Horse, hour of, 87, 92, 94–96, 113, 132, 133, 136, 143
Hua Tuo, 77
Huaibei district, 132
Huang Baijia, 111
Huang Di, Emperor, 77
Huang Zongxi, 111
Hubei Province, 107
Hunan Province, 133

Ijuin Yashichiro, 51
Immortals of the Mountains, 77
Imperial Doctors’ Bureau, 107
Imperial Medical College, 80
India, 79
Iron Bone Hand technique, 163
Iron Sand Palm, 163
Ishimine, “Bushi,” 51
Isogai Jirozaemon, 110
Isshin-ryu, 23
Itosu Anko, 25, 39, 51, 53
Iwah, 34, 35, 37, 41, 51
Izu Peninsula, 45

Ji hands, the six of Shaolin style, 163

Jia Jing, Emperor, 107
Jiang Xiuyuan, 133
Jiangxi province, 111
Jigen-ryu Bo Odori, 51
Jigen-ryu ken-jutsu, 50, 51
Jin Yiming, 112, 129
Jin, dynasty, 107
Jiu Tian Feng Huo Yuan San Tian Dou, 71
Jiulian, Mount, 111
Jixiao Xinshu, 27
jo, 51
ju-jutsu, 110
Jue Qing, monk, 154
Jumping Crane (Zonghe Quan), 153–154
Jusanporen, see Doonquan Jusen, see Roujin Jutte, 38, 49

kama, 51
Kaneshiro, 34
Kano Jigoro, 55
kansetsu waza, 153
Karate Kumite, 56
Karate-do Kyohan, 23
kata, 38, see also quan and individual kata keisatsu, 49
Kempo Karate-jutsu Hiden (Secrets of Kempo Karate-jutsu), 40
kentoshi, 47
kidney, meridian, 78, 132, 136
Kiko Shinsho, see Jixiao Xinshu Kinjo Hiroshi, 56
Kyoda Juhatsu, 39, 41, 159
Kiyuna Pechin, 51
Kobo Jizai Karate Kempo Seipai no Kenkyu, 24
kogumiza, 49
Kogusuku, see Kojo Kojo, 41
Kojo dojo, 35, 36
Kojo-ryu, 38, 42
Kojo Kafu, 42
Kojo Kaho, 42
Kojo Taitei, 35, 36, 41, 42, 60
Konishi Yasuhiro, 54
Korea, 110
Koshankun, see Kusankun Kume village (Kuninda), 43, 47
kumiai-jutsu, 33
Kuninda (Kume village), 26, 41–43, 47
Kusanku, see Kusankun Kusankun, 33, 34
Kuwae Ryosei, 34, 51
Kyan Chotoku, 51
kyusho-jutsu, 153
Kyushu, 45

Lao Zi, 56, 77

large intestine, meridian, 86,132,136
Li Shizhen, Dr., 80
Li Yiduan, 29, 75, 137, 156
Lin Chuanwu, 154
Lin Qinnan, 153
Lin Shixian, 35, 154
Lion Boxing, 38
Liu Songshan, 32, 42, 156
Liu Yinshan, 30, 67, 71
liver, meridian, 86, 132, 136
lung, meridian, 84, 132, 136
Luohan Quan, see Monk Fist Boxing Mabuni Kenwa, 24, 39, 41, 54, 71, 159
Maesato of Kuninda, 34
Maezato Ranpo, 35
magiri, see majiri majiri, 48
Makabe (Udon) Kyoei, 41
Maki-minato, 46
Malaysia, 110
Mao Kun, 26
Mao Yuanyi, 26
massage therapy, 81
Master and Servant treatment, 102
Matayoshi Shinho, 41, 71
Matayoshi Shinko, 41, 71
Matsuda Takatomo, 167
Matsuda Tokusaburo, 35
Matsumora, 34
Matsumura “Bushi” Sokon, 34, 39, 50, 51, 56
Matsumura Nabe, 51
Medicine Worth Ten ousand Gold Pieces, 104
Meiji Restoration, 52
menkyo, 51
meridians, see individual organs Minamoto clan, 45
Minamoto Tametomo, 45
Minamoto Tameyoshi, 45
Ming, dynasty, 80, 107–10
Miura Yojiemon, 110
Miyagi Chojun, 23, 32, 39, 41, 54, 197
Mongols, 46, 107
Monk Fist Boxing (Luohan Quan), 155–56, and passim Monk Fist, see
Rakan Ken Monkey, hour of, 87, 93–96, 132, 134, 136, 144
Moshi, see Higashionna Kanryo Motobu Choki, 54, 80, 104
moxibustion, 80, 107
museum hypothesis, 42
Myanmar, 110

Nagahama, 34
Nagasaki, 110
Naha, 26, 36, 39, 41
Nakaima Norisato, 35, 41, 48
Nakasato, 34
Napoleon, 44
Nepal, 38, 111, 158–59
Nihon Budo Taikei, 51
Nijushiho, see Niseishi Nine Lotus Mountain, see Jiulian, Mount Nipaipo,
see Nepai Niseishi, 38, 111
Nishimura, 36
niya, 48

Ohtsuka Hironori, 54
Ohtsuka Tadahiko, 42, 71, 156
Okinawan Kempo Karate-jutsu Kumite, 80, 104
okumiza bureau, 49
One Blade of Grass Hand technique, 163
Oshima beach, 33
Oshima Hikki, 33
Oshima Incident, see Oshima Hikki Oshima Island, 45
Outline of Karate-do, 1934, 32, 39
Owari Daimyo, 110
Ox, hour of, 86, 92, 94–96, 132, 133, 136, 140
oyakata, 48
Ozato Aji, 45

Paipuren, see Happoren Pan Yuba, 35, 154

Pechin, 48, 49
Peichurrin, 38, 111
pericardium, meridian, 88, 132, 136
poison-hand strikes, see dim mak Port Maki, see Maki-minato
prescriptions, herbal, 84–104
Putian, 111

Qi Jiguan, 27
qi, 76–80, 86–88, 129
qigong, 80, 154
Qijing 38
qin na, 152–53
Qing, dynasty, 111, 112, 153–55
Qingzhou district, 155
Qiyang district, 133
quan, 38, 109, 111, 151–52 see also kata and individual quan Quan Kui, 33

Rabbit, hour of, 92, 94–96, 132, 133, 136, 141

Rakan Ken, 167
Ram, hour of, 93, 94–96, 132, 133, 136, 143
Rat, hour of, 91, 94–96, 132, 133, 136, 140
Ren Ji Prayer Hall, 107
Ren Zong, Emperor, 107
Riyu, King, 45
rokushaku bo, see bo, rokushaku Rooster Crowing Powder, 99
Roujin, 38
Ryuei-ryu, 41
ryugakusei, 44, 47
Ryukyu Kempo Karate-jutsu, 34
Ryukyu kempo karate-jutsu, 53
Ryuru Ko (Xie Zhongxiang), 34–38, 159

Saam Chien, 38, 155

saka satunushi, 48, 49
Sakiyama Kitoku, Pechin, 35
Sakiyama village, 51
Sakugawa, “Toudi” (Teruya Kanga), 33, 34, 50
Sanchin, see Saam Chien Sanseiru, 38, 111
Sanshikan residence, 42
sapposhi, 44, 47, 48
Satsuma clan, 49, 50
Satsuma invasion, 49, 50
Satsuma, 33, 34, 44
Satto, 46
satunushi, 48, 49
satunushi-pechin, 48
Secrets of Wudang Boxing, 129–33
Seipai, 38, 111
Seiru, 111
Seisan, 38, 111
Seiyu Oyata, 104
Sekigahara, 49
shakuhachi, 51
Shaolin Bronze Man Book, 32, 42, 71, 80
Shaolin Temple, northern, 111
Shaolin Temple, southern, 111
Shaolin temple, 30, 155
She Ren, 166
Shen Nong, 76
shichen, 87, 112, 129, 133–46
Shichikei, see Qijing Shikoku Island, 33
Shimabukuro Tatsuo, 23, 34
Shimazu Yoshihisa, Lord, 49, 51
shime waza, 153
Shimen Temple, 154
Shiohira Pechin, 33
Shito-ryu, 24, 39, 159
shizoku, 48
Sho Hashi, King, 46
Sho Nei, King, 50
Sho Shin, King, 44, 48, 49
Sho Tai, King, 50
Shu Shiwa, see also Zhou Zihe, 40
Shunten, 45
Shuri castle, 50
Shuri, 34, 51
Sleeping Crane (Suhe Quan), 154
small intestine, meridian, 87, 132, 136
snake, hour of, 87, 92, 94–96, 132, 133, 136, 142
Song, dynasty, 78, 107
spleen, meridian, 87, 136
stomach, meridian, 86, 136
Sun Zi, 26, 161
Suparinpei, see Peichurrin Sword Hand technique, 163

Taiki, 46
Taira clan, 45
Taiwan, 110
Takanoya Account, 46–48
Tales of the Hogen War (Hogen Monogatari), 45
Tang Daji, see also To Daiki, 41
Tang Dianqing, 129
Tang, dynasty, 79
Tawada Pechin, 51
tegumi, 153
Teijunsoku Uekata, 32
“Teng Shan,” see Wang Foudeng Tenson, 42
Teruya Kanga, see Sakugawa, “Toudi”
ailand, 110
irty-six Families, 41–43, 46, 47
ree August Ones, 76
three heater, meridian, 88, 132, 136
Tianzhu Temple, 153
Tiger Boxing, Guangdong Shaolin Temple, 38
Tiger Fist, 38
Tiger, hour of, 86, 92, 94–96, 132, 133, 136, 141, 146
To Daiki, see Tang Daiji To-On-ryu, 159
Tobe Ryoen, 37
Togo Bizen no Kami Shigekata, 51
Togo Shigemasa, 51
Tokashiki Iken, 35, 156
Tokugawa Ieyasu, 49
Tokugawa Shogunate, 49
Tomari, 34
Tomoyori from Naha, 34
Tomoyose (Tomoyori) Ryuyu, 40
Tong Zhi, Emperor, 153
Tori Hori village, 34
“Toudi” Sakugawa, see Sakugawa, “Toudi”
Toyotomi Hideyoshi, 49
Tsuken Koura, 50

Uechi Kanbun, 38, 40, 41

Uechi-ryu, 38
Ueseishi, 38
Unten, 45
Urazoe Castle, 45
Useishi, 111

Vietnam, 110
vital point analysis, 109
attacking point and time, 132
attacking times, 132
also see shichen identi cation, 112–14, 129–32
in kata, 54
articles concerning, 109–46
Vitality Elixir, 103

Wado-ryu, 54
Wai Xinxian, 34, 35, 37, 41
Wang Foudeng, “Feng Shan,” 66
Wang Lin, 153
Wang Wei, 107
Wang Zhengnan, 111
Whooping Crane (Minghe Quan), 154
Wong Chung Ying, Dr., 137
Wu Bin, 151, 156
Wu Liuyuan, 112
Wu Xiangui, 40, 156
Wushu Research Institute, 156

Xi Yuan, 78, 79, 113

Xiang Guo Temple, 107
Xiao Kongepei, 153
Xie Wenliang, 32, 36, 71, 159
Xie Zhongxiang (Ryuru Ko), 34–39, 154
Xu Wenbo, 78, 113

Yabu Kentsu, 51, 53

Yagajijima Island, 45
Yamaguchi “the Cat” Gogen, 23
Yamasato, 34
Yang Zai, 46
Yangtze River, 111
Yao Wang, 76
Ye Shaotao, 154
Yellow Emperor, see Huang Di, Emperor yin-yang, 77
Yongchun He Quan, 63
Yongchun village, 27, 30, 62, 66, 154
Yoshimura Udun Chomei, 36

zang organs, 129

Zeng Cishu, 63, 66
Zhang Sanfeng, 108, 109, 129, 132
Zhang Zhongjing, 77
Zhang Zhuanyi, 111
Zhao Haiping, 133
Zhao Xin, 41
Zheng Ji, 155
Zheng Li, 71, 155
Zheng Lishu, 164
zhong yao, 76
Zhou Zihe, 38, 40, 42, 155
Zhou, dynasty, 77
At Shuri Castle dressed in the traditional Chikudun Pechin uniform.

Patrick McCarthy is one of the few foreigners to actually teach karate-do in

Japan. Moreover, he is recognized worldwide as one of the foremost
authorities on the civil ghting traditions of Okinawa. He is also the rst
Caucasian to ever be awarded the coveted Kyoshi 7th Dan Teacher’s License
from Kyoto’s prestigious Dai Nippon Butokukai. He has been practicing
karate-do for over thirty years, and has also studied Taijiquan, White Crane,
Hung Gar, Monk Fist, and Five Ancestors Fist gongfu.
During the mid-seventies, while pursuing a successful competitive
career, McCarthy met the “Harvard Professor of the Martial Arts,” Master
Richard Kim, a disciple of whose he subsequently became in 1977. A holder
of a Butokukai Hanshi 9th Dan Master’s License, Kim Sensei emphasized
the importance of studying karate’s nonutilitarian elements. As a result of
Master Kim’s in uence, McCarthy undertook a deep study of karate’s history
and philosophy, the research for which continues to this day.
His research has brought him not only to Japan, but also Taiwan, Hong
Kong, and the People’s Republic of China. With an extensive background in
both the Okinawan and Chinese ghting arts, McCarthy was in a unique
position to research the most profound and in uential document in the
history of karate-do, the Bubishi. Since that time, he has interviewed and
trained with the world’s top masters of gongfu and karate-do while
unraveling the history of this document and the ghting systems associated
with it.
Aer moving to Japan in 1985, he became Master Kim’s personal
representative in Japan and in 1987 established the International Ryukyu
Karate Research Society (IRKRS) as an outgrowth of his research. IRKRS is a
nonpro t, nonpolitical group of researchers and practitioners of budo,
dedicated, but not limited, to the analysis, preservation, and promotion of
karate-do.
Mr. McCarthy is a frequent contributor to martial arts magazines
throughout the world, author of e Classical Kata of Okinawan Karate,
Beyond Physical Training, Kata: Karate’s Paragon of Mystery, and translator
of Miyagi Chojun’s 1934 Outline of Karate-do, e Secrets of Wudang Boxing,
Taira Shinken’s 1964 Ryukyu Kobudo Taikan, e Matsumura and Itosu
Precepts, and the 1936 Meeting of the Okinawan Masters.
Mr. McCarthy travels around the world lecturing on karate history and
philosophy, kata applications, the Bubishi, and kobudo. He can be
contacted for such seminars through the publisher.